At the same time, I’m concerned that our expositional reformation hasn’t gone far enough. 

We tend to focus a lot on what we are saying and relatively little about how we are saying it. Preachers can focus so much on their content that they fail to consider their communication. As others have said, we worry so much about getting the text right but think comparatively little about getting it across.  

As a result, we can unwittingly end up neglecting a crucial element of our preaching: communication. 

We worry so much about getting the text right but think comparatively little about getting it across.

I don’t think this is a helpful pattern. Instead, since communication is an essential part of preaching and most of us are not naturally gifted communicators, we need to work hard—not only at what we say—but how we say it. Again, this is a way to love and serve our congregation.

We don’t have to decide between the two. We can strive to serve our audience well by being faithful in what we say and how we say it. We can work on our content and our communication. 

As I think about my own preaching, there are a few categories I try to evaluate regularly. Perhaps these will be helpful to you when reflecting on ways to improve getting the text across.

These are descriptions I try to avoid.

The Museum Guide Preacher  

This preacher sounds like he is giving a tour through a museum. He’s so wrapped up in providing all the details of the historical, cultural, and textual nuances that he comes off like a disconnected professional. He’s aiming at the head and neglecting the heart. He’s informing but not transforming. As a result, people can walk away from the sermon, asking, “What does this have to do with me?”

When it comes to preaching, important facts without implications are not usually helpful. We could go a long way in serving our people by asking and answering the question, “In light of this passage, what should my audience believe, think, feel, or do?” 

The Theological Egg-Head  

We’ve all heard sermons—and, if we’re honest, likely preached some—where the content of the message was a little too heady. I’m not that we shouldn’t use theological language or communicate theological concepts—we must! Instead, I propose that we, as preachers, work to simplify complex ideas. If we are just quoting commentaries or systematic theologians, we are probably not gaining the clarity that our people need. I’ve heard many faithful preachers state the doctrine, define it, explain it, illustrate it, restate it, and then summarize it. This extra step is like cutting up the food into manageable bites for our people. If clarity is what we are after (and it is), remember that it most often comes through the windows of simplicity, not complexity.  

The No Eye-Contact Guy

A lot of guys bring a manuscript to the pulpit with them. My issue is not with using a manuscript but reading one. Most have a hard time pulling this off. When we read our sermons to our congregation, we lose the benefit of connection through eye contact. The unintended result is that our people drift off. They have difficulty following us. And, let’s be honest, most of us need all the help we can get; we’re not exceptional communicators.

I plan to write more on why I think guys should try to preach from less-detailed, unmanuscripted notes, but for now, I want to encourage guys to think about making more eye contact with the congregation. Do you need to read your introduction? Must you read your appeal of the gospel? If you have to rely on your Thursday afternoon notes to preach Christ to your people, then you might want to rethink your calling. Try to lift your head and look into the eyes of your audience at particular times. Make an argument. Rephrase it. Preach Christ and look them in the eyes. If you’re a preacher, you can make progress in this area.

The Stale Bread Guy  

Nobody goes to the grocery store to buy bread and picks the hardest loaf on the shelf. We want the good stuff. We like fresh bread. Sometimes when preaching, we are giving our people stale sermons. It’s old bread. They aren’t fresh because we aren’t fresh. The truth that may have once captivated us has worn off. Dare I say we’ve gotten over it? Church members are more perceptive than we realize. They can tell if the text is in our hearts and our mouths. 

If we want to avoid giving stale bread, we need to prioritize own feeding on the truth. We need to eat the text ourselves, not just serve it to our people. As you prepare your sermon, dear brother, grab onto the passage like Jacob and plead with God not to let go until he blesses you. Your sermons will be more plausible to your people if you (really) believe them yourself.

Conclusion

Brothers, we can do better. Let’s never settle for less. We serve the Lord Christ and his people. Let’s work to get the text right and across. Work on what you are saying and how you are saying it. As we do, I trust the Lord will encourage us with blessings in our ministries. 

First Measurement: Your Argument

Before getting into some of the measurement tips, it’s important to have a clear objective for the argument. Why are you preaching? I think a lot of preachers give little thought to this. It’s easily assumed. We want to glorify God, equip the saints, and see the lost saved. But how? And what does an argument have to do with this?

I think many default to informing rather than persuading. There’s a massive difference. Informing is telling people certain information and truths and persuading them that these truths matter to them–right now! I think preaching is not less than informing, but it’s much more. It aims to reach in through the mind to grip the heart with truth. Think of the Apostle Paul’s example in the book of Acts. It’s one of the primary words Luke uses to capture what Paul was doing (Acts 17:4; 18:4, 13; 19:8, 26; 26:28). He aimed to persuade via the vehicle of an argument of the truth. Many preachers would find their pulpit ministries greatly enhanced if they adopted the subtle shift from mere (faithful) information to a zealous priority of persuasion.

Many preachers would find their pulpit ministries greatly enhanced if they adopted the subtle shift from mere (faithful) information to a zealous priority of persuasion.

Acknowledging that God is sovereign and that he works through means, how can we work to make our sermons more persuasive?

Make sure they’re true: I have no concern with aiding those who are spouting falsehoods about God or his Word. But, for this point, make sure what you are standing up to say God has said, he really has said. Make sure it’s right. And, while we’re here, make sure you believe it. How many sermons could be aided by a gust of wind from personal conviction? Let the truth emanate from your breath with conviction on it; own it as what you believe. It’s difficult to persuade people to believe something you don’t believe (or they perceive you don’t believe because you don’t seem all that into it.)

Make them brief: Why say something in a paragraph when a sentence will do? Slay syllables with the zeal of Owen mortifying the flesh.

Make them simple: Clarity comes through the windows of simplicity. Use the common language of the people, not the language of commentators or your favorite Puritans.

Make them sticky: In addition to what you say, consider how you say it. You can hang arguments in your congregation’s minds by injecting alliterations or using vivid imagery. Put handles on the words so they can quickly grab and carry them.

Spend extra time measuring your argument every week, remembering why you’re making it (to persuade), consider its truthfulness, and work to make it brief, simple, and sticky. You won’t regret this intentional measuring.

Second Measurement: Potential Objections

There’s a second measurement to make in our preparation, which is also often overlooked. Consider what hindrances or objections your audience might have to believe this. What obstacles stand in your way of persuading them?

So much of this depends on who you are preaching to. Are they Christians or not? What is their church background? What are the cultural idols of their community?

If the pastor is preaching to his church week after week, he should know his church and how they are prone to struggle. He should also understand what non-Christians in the broader community may tend to trip over.

If preaching on evangelism, we should consider the fear of man or thinking that our congregation may think they don’t know enough. If you’re aiming to persuade people to be hospitable, it will make sense to identify reasons why we don’t naturally do this and how the gospel transforms us to think like stewards of our time and stuff.

Clarity comes through the windows of simplicity. Use the common language of the people, not the language of commentators or your favorite Puritans.

It does happen, but people are rarely persuaded of something (especially becoming a Christian) without thoughtfully working through their own objections. When preaching, you can demonstrate that you care by considering these beforehand (measuring) and then interacting with them during the sermon. I’ve often found that when people want to talk about these parts of the sermon, it indicates they were working through their own objections alongside me. This extra measuring on the front end pays off for many as they listen and engage with your argument.

Conclusion

I know there is much work to be done in a typical pastor’s week. We’re doing everything he can to get the sermon done and serve the flock. What I’ve included here is not intended to add an extra burden but sharpen an existing one. I’m talking about how we’re doing what we’re already doing. It’s not enough to get the sermon done; we want to get it across. To do this, I advocate measuring twice and cutting once.

Our Affections and Our Assurance

A lot of Christians answer this question by considering their affections. Affections is an older term and concept for Christians, perhaps most popularized by 18th Century theologian Jonathan Edwards and then reintroduced by John Piper in the last 40 years. When used in this context, it often refers to spiritual affections. These are “the kind of inclinations toward God and his word, his ways, and his works when we have been born again to love God, delight in God, and praise God.”

The term itself is not unhelpful. Neither is the practice of gauging our affections (cf. 2 Peter 1:5–9). Christians should consider whether their hearts are inclined to love God, serve God, obey his word, and offer praise to him. Taking our spiritual temperature with the thermometer of God’s Word is the regular practice of the godly. If our heart is cold toward God, it indicates a problem. If we’re not well, then we need some medicine.

But what is the prescription? This is where we run into problems.

Many Christians will question or feel confident about their salvation based on the intensity of their affections. So if they’ve had a really good quiet time, they feel more assured in Christ. If their heart was stirred during musical worship or from reading the Word, their standing feels more secure. And likewise, if they haven’t experienced these things, or if the intensity of their experience this week is less than last week (or month or year), they begin to question their salvation. The prescription given by many is to look at yourself, gauge your affections, and do the things that inflame and increase your delight. In other words, you need to treasure Christ if you aren’t treasuring Christ. But how much delighting, loving, and treasuring will bring assurance? And how do we measure it? It’s subjective and full of variables. I don’t believe the Bible teaches us that our ultimate, even our primary means of assurance, is our affections.

But this doesn’t mean that our affections aren’t valuable. It also doesn’t mean that affections are not a suitable basis for assurance of salvation.

Does this sound like I’m talking out of both sides of my mouth? I’m not. Affections are a suitable basis for assurance of salvation, just not your affections.

Affections are a suitable basis for assurance of salvation, just not your affections.

God’s Affections and Our Assurance

Instead of focusing on the fluctuating flame of our affections, the pattern established in the Scriptures is to look away from ourselves and look unto God. More specifically, the Christian’s assurance is not based upon their affection for God but God’s affection for them.

God tells us many times in Scripture that he loves his people (John 3:16; Romans 5:8; Titus 3:4; 1 John 4:9–10, 19; etc.). But this would be of little comfort if God’s love was like our love, fickle and fluctuating. Not at all. God does not change, and this should be a great comfort to us because it means that his love toward us does not change (Malachi 3:6). There is nothing we can do to make God love us any more or less. Isn’t that amazing? You should stop and think about this for a minute. Nothing you do, dear Christian believer, can increase or decrease God’s love for you, his child.

Why? How? Because God has purposed in eternity past to elect you unto salvation. This was done in love (Ephesians 1:4). Then, in time and space, he sent his Son Jesus to live, die, and rise as your substitute (Galatians 4:4–5; 2 Corinthians 5:21). Then upon Christ’s ascension to heaven, the Father and the Son sent the Holy Spirit to apply the work that Christ has accomplished (Romans 8:16ff). By faith, we are united to Jesus Christ and adopted as sons (Ephesians 1:5). We are part of God’s family where we sit under the eternal smile of God (1 John 2:2). As Christians, dwelling together under the canopy of grace, we bask in his eternal, unchanging, unrelenting, unconquerable love.

Our assurance, then, is based upon God’s character and promises. Who is the mediator of these blessings promised to us? It is Christ Jesus, by whose doing and dying we’re made to be God’s children. And our assurance is through the Holy Spirit who makes us like little children cry unto God our Father (Romans 8:16).

Conclusion

The Bible does call us to obey God and engage in careful self-examination (Romans 7; 2 Peter 1:5–10). But even in these passages, there is always a whiff of God’s character and promises to lead us to Christ (Romans 8:1ff; 2 Peter 1:2–4).

So do take your spiritual temperature. But don’t take the wrong medicine when you get the reading. Let it drive you to the One who had the most perfect inclinations toward God and his word, always delighting, treasuring, loving, and praising God on your behalf. And as you look to Christ, wherein all of God’s promises are yes and amen (2 Corinthians 1:20), find yourself rejoicing, loving, and treasuring–for assurance? No. From assurance.

If we are granted a deathbed to reflect upon our lives, our comfort will not be in the intensity of our love for God, but in the certainty of his love for us.

If we are granted a deathbed to reflect upon our lives, our comfort will not be in the intensity of our love for God but in the certainty of his love for us. That which will give you comfort on your last day should fuel every day until then with joy and delight in him.

Affections matter a great deal when we are talking about assurance. But there’s a catch: it’s not our affections we’re talking about. It’s God loving, delighting, and even treasuring us that brings assurance. It’s God’s affections towards his people—communicated in the word, realized in Christ, and received through the Spirit—that provide our assurance.

Over the years, many supplementary resources have been published to aid in the study and use of the confessions by the church. So I’m happy to see that the statement I confess, the Second London Baptist Confession of Faith (2LCF), is seeing an uptick in the publishing of related resources. Along these lines, I want to make you aware of A New Exposition of the London Baptist Confession of Faith of 1689, edited by Rob Ventura. This book contains chapters written by Reformed Baptist pastors and teachers.

I’ve had the chance to work through a draft copy over the last few months, and I’m excited about its publication. I see this being useful in our church in a few different ways.

First, it will help teachers. I usually have the 2LCF open in a tab or a hard copy on my desk. When teaching on any given topic, I look to the confession to help me with clarity and precision. However, sometimes I want to wring it out a bit further. This book provides pastoral reflections in the chapters, which are the types of things I often look for.

Second, it will help church members. If you use the 2LCF in your church, this book will help Christians dig in and understand the chapters further. It’s written in an accessible way. I plan to give away copies.

Third, I think it would be helpful for non (Reformed) Baptists to understand better what is confessed.

I’m glad to see this resource in print and am grateful to God for the pastors who labored to serve Christ and his church in this way.

I received an email yesterday from Westminster Books indicating they are running a sale on this. So if you want to pick up a copy of it, this might be a good time.

Convictions

I believe the Lord’s Day takes priority over holidays like Christmas Day or Christmas Eve. Throughout history, most believers have believed that one day in seven is to be set apart for worship to God. Formerly on the last day of the week, this day shifted to the first day of the week for Christian believers after the resurrection of Christ and is called the Lord’s Day (Acts 20:7; 1 Cor. 16:1–2; Rev. 1:10). Whether you believe in a shift from Sabbath to Lord’s Day or that the Lord’s Day is the Christian Sabbath or simply that Christians should go to church on Sundays, you are building your conviction on the propositions, patterns, and precedent of Scripture. God has not only instituted how he is to be worshipped but when. This is why most churches meet on Sundays. This is also why we have admonishments not to forsake the gathering of our church together (Heb. 10:25).

If I’m faced with a choice, I’d rather relativize Christmas and elevate the Lord’s Day.

The holiday of Christmas is beautiful (I’m not a grinch, I promise). As a new believer, I remember breaking down in tears hearing familiar Christmas hymns. These songs that I mindlessly sang were suddenly imputed with such significance. I love that these songs play in stores and on the radio. I love celebrating with family and friends. Focusing on the birth of Christ is a win every day, but especially during Advent.

At the same time, we need to be honest. There is no Scriptural warrant to observe any day(s) as Christ’s birthday. It’s not wrong to emphasize or revel in Jesus’s birth any day, so of course, it’s not a sin to do in December. Also, unlike Good Friday and Resurrection Sunday, we don’t know the exact day Jesus was born. Therefore, while it’s undoubtedly profitable to set aside time to emphasize Christ’s birth (anytime, but especially at Christmas), we need to put these meetings in their proper place. They are gatherings we have the freedom to have as believers—they are lawful and profitable. However, unlike the Christians gathering on the Lord’s Day, there are no Scriptural propositions, patterns, or precedents for holiday meetings. I don’t mean to diminish them, but I do mean to relativize them. The Lord’s Day gathering of God’s people should be prioritized, and nothing else the church does should compete with it.

The Lord’s Day gathering of God’s people should be prioritized and nothing else the church does should compete with it.

Context

I live and pastor in Watertown, Mass, a town bordering Boston. There aren’t a lot of Christians here. The desire to go to church–even on holidays–likely exited with the last generation. We can’t just put out a sign and expect a bunch of people to come (either on Christmas Eve or Day). Also, we don’t have a large church; many of our members are traveling over the Christmas break. But there’s one factor that allows us some flexibility: we have our own church building. This allows us some flexibility on what we can do. I’m sensitive to my friends’ concerns who are planting churches, and their landlord won’t permit them to use the space on Sunday. That presents several logistical challenges. In our context, with several challenges and some flexibility, we believe that it’s consistent with our convictions and best for our church family not to have a Christmas Eve Service and encourage everyone to come on the Lord’s Day.

Conclusion

Everything we do communicates our priorities. As a pastor, I want to communicate what I believe to be God’s priorities. I think this comes from a place of conviction rather than convenience. If I’m faced with a choice, I’d rather relativize Christmas and elevate the Lord’s Day. I also realize that the elders of every church have to make their own decisions for their congregation. Different people face different circumstances. But in the end, we need to do our best (2 Tim. 2:15) because we will all give an account to God for how we’ve led Christ’s flock (1 Pet. 5:1–3).

When pastors talk about this, standard answers to this question include taking sabbaticals, cultivating real friendships, enjoying hobbies, and developing healthy diets and exercise routines. While all of these can be helpful and certainly reflect wisdom, there’s something else that is too often overlooked. Perhaps because it’s assumed?

Prioritize God’s Ordinary Means of Grace

I think the vital strategy for enduring in pastoral ministry is prioritizing God’s ordinary means of grace.

The adjective ordinary here might strike you as a tad bland. But this can’t be further from the truth. These ordinary means are vehicles for God’s grace! There is nothing unimpressive about this. However, at the same time, these ordinary means are not extraordinary; they are common, accessible channels for our spiritual good.

What are they? Question 88 of the Shorter Catechism says, “The outward and ordinary means whereby Christ communicates to us the benefits of redemption are his ordinances, especially the Word, sacraments and prayer; all which are made effectual to the elect for salvation.”

In other words, God strengthens and sustains his people through the compounding effect of the Word. How does he do this? Through the ministry of a faithful healthy local church.

Pastors Need to Eat Too

At first glance, most people would assume that this is one area that ministers have down. After all, isn’t this what being in ministry looks like? The pastor’s fingerprints are all over the ordinary means of grace, preaching, teaching, praying, leading the service, baptizing, and presiding over the Lord’s Table.

But that’s just it: pastors can be a channel for administering God’s blessings without actually partaking themselves. We can be like the chef in the kitchen who cooks up the food but never eats it. Or we might be like the waiter who brings the food to the patrons at the table, ensuring they have everything they need, without concern for ourselves.

Pastors, don’t just serve the table; we need to sit down and eat. Dig in and feed your soul.

I could probably fund a church plant if I had a dollar for every time I’ve allowed myself to be distracted during a worship service. Something small could get me, like noticing a missing lightbulb or a typo in the bulletin. Or it could be something someone said to me 5 minutes before church or the weighty counseling situation I’m wrestling through. It could be wondering why a particular church member is not there. These aren’t bad things to give attention to, but the pastor should be partaking of God’s means of grace during the church gathering. We mustn’t be distracted. We must fight and claw in our minds and hearts to join in. We must get into the river of grace, not just stand on the shore and help others into the water. We need to really pray, really sing, really read, really hear the Word, really marvel at baptism, and really come to the table. Pastors, don’t just serve the table; we need to sit down and eat. Dig in and feed your soul.

Our work on the sermon is also an avenue for great blessing but also an opportunity for distraction. It’s not hard to deliver a biblically accurate engaging message. But it takes time, effort, and discipline to have the Scriptures hit you before it falls on your people. It’s one thing for me to describe a cup of coffee to you. It’s hot, black, and packed with caffeine. It’ll warm you up and get you going. You should drink it. It’s another thing for me to tell you about how delicious this cup is. It has a slightly bitter taste at first but then smoothly evens out. And this, combined with the aroma, makes for a delightful experience with each sip. I could talk first-hand about how much I enjoy this coffee. This is because it’s in my mouth, not just my cup. Before coming to the pulpit on Sunday morning, preachers need to get the text in them, not just on their notes. Not only will your sermon be more plausible for your hearers, but your own soul will be fed. You’ll be satisfied by the Word. Pastors, taste and see —for yourself—that the Lord is good.

There are many helpful answers to how a pastor can endure in ministry. It’s wise when considering pastoral burnout to consider our rest, pace, friends, hobbies, diet, and other practical ideas. However, this conversation is incomplete until you consider God’s means for nourishing and sustaining his flock. How does anyone persevere (not just pastors)? Through the church’s ministry, the Lord–our Good Shepherd–leads us to green pastures and beside still waters. Though we are shepherds, we’re still sheep. Praise the Lord that he is our Good Shepherd.

We may be surprised. 

Dotting the horizon of this picture, we’d find people with unflattering stories. Some are known as the chief of sinners, the sinful woman, the thief on the cross, and the prostitute. We’d find weak people unable to give God anything. We’d even find those who wore the uniform of opposition to God. Here in the portrait of grace, we’d find a multitude of misfits. It would be quite the picture. 

If this were your family photo, would you hang it on the wall or hide it in the attic? 

If we zoom in further, we will find Jesus there, shoulder to shoulder with sinners like me and you. He wouldn’t throw this picture away; he’d hang it on his mantle. We are his family. And Jesus is not ashamed of his family.

I wrote He Is Not Ashamed: The Staggering Love of Christ for His People because I think the reality of Christ’s gracious love is simultaneously the most important and the most difficult truth to believe. For 25 years as a Christian, I’ve struggled to remember this and have been delighted to rediscover it repeatedly. 

The book is divided up into eight chapters, looking at different types of people of whom Jesus is not ashamed. I’m hoping that as readers spend time peering into the narratives, they’ll see a reflection of themselves people in their spiritual family tree that they favor. 

Here are the chapters:

Chapter 1: He Is Not Ashamed of Those with Embarrassing Stories

Chapter 2: He Is Not Ashamed of Those Who Opposed Him

Chapter 3: He Is Not Ashamed of Those Who Are Overlooked

Chapter 4: He Is Not Ashamed of Those Who Were Far from God

Chapter 5: He Is Not Ashamed of Those Who Have Nothing

Chapter 6: He Is Not Ashamed of Those Who Are Weak

Chapter 7: He Is Not Ashamed of Those Who Still Sin

Chapter 8: Whom Jesus Is Ashamed of?

I pray this book would help us look through Jesus’s eyes to see how he sees people. And as we do, we might be stirred to love him more, rest in his acceptance, and look at his sheep the way he does. I also hope that this peerless love of Jesus might be attractive to unbelievers who yearn to be truly known and truly loved simultaneously. 

The book releases today. Join me in praying that it might be used, in some small way, to lift peoples’ chins to behold the glory of God on the face of Christ. 

See this article on 9Marks for a more detailed review of the book.

See this video below highlighting the truth that Jesus is not ashamed of those with an embarrassing past.

As a pastor, I’m burdened for Christians to get more out of church. But I’m not approaching this from the angle of a consumer. Instead, I desire to see believers, within the context of their church family, emphasize the value of the Lord’s Day and how they can be shaped by God’s grace. With this in mind, here are a few ways to get more out of church.

(1)  Pray

This seems pretty obvious, but sometimes the more obvious, the more elusive. You should pray if you want to grow spiritually and get more out of the Sunday church service. Often we don’t have because we don’t ask (James 4:2). Jesus is the one who tells us to ask, seek, and knock (Matthew 7:7). Do you want to grow to be more like Jesus? Then pray and ask God to us the church service to this end. This is his plan (Romans 8:29). And he uses the church to do it (Ephesians 4: 11–16). Pray that God will help you grow in Christlikeness through the ministry of your church.

(2)  Read and Reflect upon the Sermon Text

In our church, we provide the Scriptures for the sermon and other readings during the week leading up to Sunday. This enables those coming to begin gaining familiarity with the text and working through the preacher’s argument and outline. Like a rake breaking up the soil, these initial reads don’t do all of the work in the garden, but it does begin turning the soil of our mind over, making it more receptive to receive the Word preached. If your church provides the sermon text, read and reflect upon the passage before Sunday. Meditation on the Word has long been the practice of the godly (Psalm 119: 15, 27, 97).

(3)  Prioritize Encouragement

Much of what I’m recommending here deals with your reception of the Word. But these next two encourage intentional acts of service.

If you aren’t intentional, you’ll likely do whatever’s comfortable. This may mean avoiding conversation altogether, talking about whatever you might be excited about at the moment, or talking about whatever someone else is passionate about. But I wonder how our conversations might change if we intentionally tried to encourage others to know and follow Jesus? How might our conversations change if we were trying to explain the gospel to an unbeliever, comfort a doubting church member, or admonish one steeped in pride?

On Sundays, I try to talk to at least three types of people and encourage them. I want to speak to a visitor, an attendee but non-member, and a church member. In each case, as I talk to them and listen, I think and pray, “How can I encourage them in the Lord?”

For some, this may mean prioritizing who to talk to before the service. It may require some thought on what to say too. But if we don’t do this, we’ll likely talk to our friends or family and neglect many other people who worship with us. And by doing this, we neglect the opportunity to encourage those around us. Imagine how your church might change if everyone put this into practice? I’d guess you and others would begin getting more out of church.

We will likely get more out of church when we put a little more into it.

(4)  Serve

This one is shorter: if there are needs in the church, try to meet them—volunteer to serve. Jesus demonstrates and declares that blessings come to those who humbly serve like him (John 13:1–17). One of the reasons why we might think we’re not getting enough out of church is that we’re not putting enough in. The path of blessing is worn down by service. Don’t overlook the gift of putting on the apron of humility and serving others (1 Peter 5:5).

(5)  Deal with Your Heart

Historically people speak of wearing their “Sunday Best” to church, referring to dressing nicely on Sundays. The Bible doesn’t speak as much to external clothes but refers to spiritual clothing. In a striking metaphor, James urges believers to “put away all filthiness and rampant wickedness and received with meekness the implanted word, which is able to save your souls.” (James 1:21) The image is of removing the filthy clothes to receive the good Word. An application here certainly applies to Sunday mornings. Sin deceives us (Jeremiah 17:9) and clouds our understanding (Romans 1:21–22), we must actively put sin to death and put on the Lord Jesus Christ (Colossians 3:5–17). If you want to get more out of church, then deal with (mortify) the remaining sin in your heart before coming to church (Romans 8:13).

(6)  Be on Time

If it’s important, we’re on time for it. Church is important. Be on time. It’s this simple. This requires the type of intentionality consistent with the rest of the post.

(7)  Engage with the Service

When we come to gather with the saints on the Lord’s Day, we must remember that God is shaping us through the Word. But it’s not something entirely passive. We have a responsibility. Here are some ways to engage during the service.

• Disengaging: Consider leaving your phone at home or putting it on do not disturb. At the least, stay off the distracting, time-draining apps.
• Reading: As the Bible is read, engage your mind and heart to read along with it.
• Focusing: Unlike breathing, this is something that requires effort. It’s active. We don’t have to work not to focus, but we do have to in order to focus. So while gathering at church, pray for and pursue focus. Just imagine God is talking to you–because, in the Word, he is.
• Praying: Like reading, it may be tempting to zone out here. But we mustn’t. Follow the prayer in your mind, and make it your own also. This is one of the reasons why we conclude our prayer with “Amen.” Join in with this affirmation of what’s been prayed by verbally saying “amen.”
• Singing: Like me, you may not be a natural singer. But as a Christian, you have a song to sing. And a responsibility to sing “to one another” (Ephesians 5:19–20). Even if you can’t sing, belt it out. It may just remind the person next to you that God is real and that he is mighty to save.
• Listening: What I mean is more like hearing. It’s one thing to listen to words and another to hear them. Especially when under the preached word, labor to listen to the Word. Let it get in and convict you. Allow it to encourage you. May it lift your chin to smile at the greatness of God.

(8) Gather up the Crumbs and Sing the Doxology

At the end of the day, you might be tempted to turn the page on the calendar to Monday. But not so fast. Since God aims to nourish and shape you through the corporate gathering, resist the urge to move on too quickly. Instead, like the disciples, after the feeding the five thousand, gather up some of the crumbs from the day and store them away in a journal or your heart. Remember how God has blessed you in the Word, song, prayer, the Supper, the sermon, or fellowship. Revisit the beautiful terrain of the gospel. Has God been pleased to raise your affections for Christ? Has he increased your hatred for sin? Has he graciously enabled you to refasten your grip of faith? Has he reminded you again that he loves you? Reflect on these things and praise him for them. While you’re at it, sing the doxology!

Conclusion

While the routine of going to church can become familiar, it’s spiritually unhealthy for us to shift into auto-pilot. Instead, we need to be intentional. As we do, we’ll realize that we often get more out of church when we intentionally put a little more into it.

At the end of each month, I try to pick out a few books that I’ve read and recommend. Here are some of the books I enjoyed in April & May.

Why God Makes Sense in a World That Doesn’t: The Beauty of Christian Theism, Gavin Ortlund. In this apologetic work, Gavin Ortlund aims to show that Christianity is not only true but also desirable. An academic book (at least in my opinion), but not inaccessible. The author interacts with contemporary philosophical and scientific works. In the second chapter, Ortlund shows that theism is the most plausible explanation for such complex and meaningful things as math, music, and love. Throughout the book, the author’s charitable and gracious tone underscores the message in his writing. It left me thinking about how the world might view the church if her ambassadors were characterized as burdened, loving, and engaging witnesses.

The Loveliest Place: The Beauty and Glory of the Church, Dustin W. Benge. In this book, the author is aiming to remind and refresh people with the beauty of the church. He shows the Bible’s metaphors for the church and then helps to explain what makes the church so lovely. The book serves as both a reminder and a roadmap for the church. It would help us to revisit the doctrine of the church, which is precious in God’s sight, so it would likewise be precious in ours. 

Gospel People: A Call for Evangelical Integrity, Michael Reeves. Some people suggest we move on from the term evangelical. But, Michael Reeves says, “not so fast.” What is an evangelical? Returning to the root of the word, the evangel, then Christians can better understand what type of people we should be. Who then are the people of the gospel? Providing clarity, Reeves anchors the book to three posts, Revelation from the Father, Redemption by the Son, and Regeneration by the Spirit. Instead of abandoning the term, Reeves believes we should recover its essence and live in light of it. As with everything I read from this author, I come away learning not only about the topic at hand but also historical theology and I have my heart stirred along the way. 

Living By God’s Promises, Joel R. Beeke. What are God’s promises and how are they useful? This book aims to equip Christians to better deploy God’s promises for their spiritual good and God’s glory. As with many of Beeke’s books, it relies heavily on the writings of puritans (in this book it’s Andrew Gray, Edward Leigh, and William Spurstowe). These writers provide tremendous insights. And the author’s interaction with the writings is illuminating. Although at times, it did seem as though there were an overwhelming number of quotations. I would have appreciated a bit more synthesis and interaction. But this is a minor quibble. The book is a solid resource to help Christians know and deploy God’s promises.

Crime and Punishment, Fyodor Dostoevsky. I’ve had this book on my list for a couple of years and am thankful I picked it up and read it recently. The main character, Raskolnikov, commits a murder in cold blood and then is tormented in his conscience. While the police are investigating and closing in on him, his true tracker is his conscience which never lets up. I couldn’t put the book down. (I actually checked my heart rate on my watch after reading it and noticed it went up considerably.)

Remains of the Day, Kazuo Ishiguro. This is a bit shorter and quite an easy read. Reading this felt like a combination of Downton Abbey and P.G. Wodehouse. But, the underlying message of the tragedy of living for the wrong glory and missing great opportunities dominates the book. The main character, Mr. Stevens, is a butler in a famous house in the early 20th Century. He is encouraged by the owner to take some time away and see the country. As he does he reflects upon his life. His recollections become a painful exhortation to not be so busy that you miss the life before you.

The Good Earth, Pearl S. Buck. This book is so painful. Set in the time of transition of China from the old farming culture, it chronicles the life of a young man just before he’s married until his death. His struggles against nature were interesting. But, it was his struggles against his own appetite for more and the laziness that surrounded him that was captivating. The more money Wang Lung got, the more trouble he encountered. It’s equal parts fascinating, painful, and instructive. 

Previous Recent Reads
March 2022
February 2022
January 2022
September 2021
Summer 2021
April 2020
March 2020

But, the choices aren’t always straightforward.

And what’s more, the reflex that favors comfort over conflict is not always what we see modeled by the faithful in Scripture. Sometimes, the difficulty is actually why they choose what they choose. Are they gluttons for punishment? Not at all. The faithful chose the path paved with problems because there’s a calling higher than personal comfort; it’s the will and work of God through his people.

Choosing Hardship Over Comfort

One prominent example is Christ’s agony in the Garden of Gethsemane. Jesus says that his soul is sorrowful even to death (Matt. 26:38). Pouring his heavy heart out to his Father, he famously prays, “My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will” (v. 39). Jesus trembled before the fully fermented cup of divine wrath. This is suffering, as we can only imagine. Any sane human would prefer being spared from this. But Christ is the most rational man who ever lived. As well as holy and wise. So why did he embrace the cup of suffering? Because there was a calling higher than avoiding difficulty. He valued the will of God higher than his comfort. The work of God—his advancing kingdom—is a higher priority than preventing conflict. Praise God that Jesus Christ had a category for sacrificing his comfort to submit to God’s will. Do we?

There’s a higher calling than preserving comfort.

Another example is found in the initial missionary journey of Paul. In Acts 14, Paul and Barnabas arrive in Iconium. Right away, they get to work, hitting up the synagogue to preach Christ to those who’d listen. By God’s grace, “a great number of both Jews and Greeks believed” (v.1). There’s a fruitful ministry beginning in Iconium. But, as is often the pattern in Acts, we find opposition close to reception. Some of the unbelievers got to work attacking both the message and the messengers of the gospel (v.2). So what do they do? Pack it up and call it a day? Move on? After all, these gospel opponents are making things difficult. They’re mocking Paul and poisoning the gospel prospects. What would you do? In verse 3, we read, “So they remained for a long time, speaking boldly for the Lord….” They stayed for a long time. What?! Why?! The word “so” here could be rendered, therefore. In other words, they remained for a long time because of what happened. They stayed because there were believers there and because there was opposition there. If personal comfort were the compass for their ministry, they would’ve left. But it wasn’t the compass. They were orientated by the core conviction that God called them to advance the gospel. Like Jesus, they were committed to God’s will over personal comfort.

There are two particular implications I’d like to mention here. The first relates to Church members and the second to pastors.

Implications for Church Members

It’s no secret that many people have migrated to other places to live in the last couple of years. We’ve seen many people move out of the “blue” states and settle in the US’s traditionally “red” states. Some reasons for the shift include being fed up with government overreach, increasingly secular worldviews, opposition to religion, the fast-paced moral revolution, or the cost of living. I won’t quibble about any of these things being valid concerns. My concern is how the mission plays in people’s decision-making and the consequence of these moves.

Christians are to be primarily concerned about the glory of God. We see this worked out in many ways, but its primary artery is through the local church proclaiming the gospel. What happens to these secular areas when all of the Christians leave? Who will remain to proclaim the gospel?

Many people see difficulty as the reason to leave, but often, it’s actually why you should consider staying.

As an example, I serve in Boston. Our area is as secular as it is irreligious. With an evangelical population hovering around 2%, New England consistently ranks at the top of the list of the least bible-minded states in the US. When you combine the factors of the transient nature of a metropolitan area with very few Christians and then add in the newer trend of relocation, you have a recipe for trouble in many of these underserved churches.

Most of the difficulties Christians face in America today are minor compared to the type of stuff that the Apostles chose to endure in places like Iconium. I’m not saying that people shouldn’t move—people are free to make their own choices. I am saying that the will and work of God—the mission of the church—must be considered when making these decisions. I’m afraid too many overlook the hardship embedded in the Christian mission to lay hold of the American dream (whatever that is). Many people see difficulty as the reason to leave, but often, it’s actually why you should consider staying.

Implications for Pastors

I’m sympathetic to pastors enduring challenging seasons. I know that many are as underappreciated as they are underpaid. But I also know we are often prone to tap out too quickly when things get hard. And if we don’t officially tap out and either quit or go to another church, we may check out by disconnecting from the flock.

Rarely do either of these (tapping out or checking out) happen when things are going well. No, it’s the difficulty that does it. There are a few punches below the belt or a rabbit punch here and there, and suddenly, we’re ready to be done. After all, this isn’t the way it’s supposed to be. It shouldn’t be this hard.

But is this right? Look at our Lord. Look at the Apostles. The difficulty is like a vice that tightens upon them and shows us what they’re made of. We see they love the will and work of God because it’s hard. The easier path is before them, but they chose the mission of God over personal comfort.

There are legitimate reasons to move on. But here, I’m cautioning against that being the reflex because things are hard. We can convince ourselves all day that we deserve better. This is not much of a challenge. There is no rebuttal cueing up from within. But it’s more accurate to say, “Jesus deserved better. And I never actually got what I really deserve.” Many pastors see hardship as the reason to leave, but often, it’s actually why they should consider staying

Injecting Mission into Decision-Making

Decision-making is not black and white. There are many variables to consider that require careful and prayerful consideration. And Christians should be gracious and charitable with one another when we might not see matters of wisdom the same way. So please don’t misread me saying we must stay in hard situations to be faithful. But I think we need to be challenged in our decision-making that disproportionately trends toward what appears to be more comfortable and palatable. We must have a category to endure–even choosing this path–to glorify God by advancing the gospel through the church.

At the end of each month, I try to pick about five books that I’ve read and recommend. Here are some of the books I enjoyed in March.

The Underground Railroad, Colson Whitehead. This book is a fictional account of the life of a runaway slave named Cora. As she joins the underground railroad, she eventually finds freedom–but not without significant cost. I chose to read this book because I wanted to spend some time in someone else’s shoes. I tried to line up behind the characters and see what they saw and feel what they felt. The book made me uncomfortable at times–challenging my perceptions. Other times, I was inspired by heroic acts of sacrifice. Overall, I am reminded again of how bad things were and how easily we (I) can forget it. Sobering and enlightening.

We Were the Lucky Ones, Georgia Hunter. The book is inspired by the true story of the author’s family during World War II. It focuses primarily on Polish Jews during the war. It chronicles how the family gets separated from one another and is determined to survive and reunite. Another book that brings you into the story of immense suffering, cruelty, and oppression. It’s painful to read. But against this backdrop, the shining virtues of human sacrifice, resolve, and love stands out.

A Place In Time, Wendell Berry. Sometimes you need a road trip to Port William. This fictional town from the pen of Wendell Berry slows me down and transports me to an unfamiliar but desirable time. In this collection of (20) essays, Berry seems to bring in all the characters and provide more detail on their lives. I thoroughly enjoy Berry’s writing. And I’m surprised when I laugh out loud when reading (something I rarely ever do). If you like Berry’s other books, you will enjoy this also.

He Descended to the Dead: An Evangelical Theology of Holy Saturday, Matthew Emerson. I’ve had this on my list for a while and was happy to read through it in March. Emerson wades into challenging waters to bring clarity to an often debated topic. In particular, the author challenges evangelicals who remove some of the descent language or meanings from the creeds. He makes the case that there has been a robust theology of the descent throughout church history. And, he maintains, there are rich practical implications of this teaching. While I did not land in exactly the same place as Emerson, I did find myself properly challenged. He led me to a more nuanced and biblically faithful explanation of Holy Saturday.

Crux, Mors, Inferi: A Primer and Reader on The Descent of Christ, Samuel Renihan. I read this along with Emerson’s book. In the first half of the book, Renihan provides a study through a biblical understanding of the grave (and all of the associated terms) and exegesis of the topic. The second half examines different historical sources from the sixteenth and seventeenth centuries related to the descent. Again, reading this with Emerson is helpful.

Divine Covenants, A.W. Pink. Pink teaches through the biblical covenants and explains their theological importance in this book. In typical Pink fashion, he is accessible and clear. He lays out what many covenantal Baptists believe while interacting with opposing views. While he does joust with paedobaptists, he reserves his sharpest elbows for dispensationalists. He reminds us again that being a Baptist is not simply about the timing and method of baptism. There are covenantal distinctions that come first.

Previous Recent Reads
February 2022
January 2022
September 2021
Summer 2021
April 2020
March 2020

I’ve been a pastor for just about twenty years. During this time, I can’t remember a season without some level of discouragement. Some days were boiling, others just simmering, but there’s always been a pot of adversity on the stove.

Do you know what’s interesting? When I look back over the last two decades, I can only remember maybe five or ten big things. Surprising? It should be. That’s nearly a thousand Mondays where I felt like my sermon wasn’t good enough. It’s hundreds of difficult meetings, awkward conversations, vague texts, angry emails, resignation letters, cryptic meeting requests, and other problems I couldn’t solve. But today, these problems aren’t on the front burner–they’re not even on the stove. Or even in the kitchen! Today has its own problems. And so will tomorrow.

The problems we face today will probably be hard to remember in twenty years.

The problems we face deserve our attention. But we don’t need to worry about them.

The problems we face today will probably be hard to remember in twenty years. If we could take a time machine back to 2008 or 2013 or 2020 (too soon?), what would you find? You’d find me acting like whatever problem I’m dealing with is the end of the world. You’d find me wondering if the church would survive, feeling sorry for myself, or worse–questioning if I should even keep going.

Do you know what I’d tell that guy if I went back in time? I’d say to him that he needs a little perspective.

I’d tell him that things could be worse than they are. The fact that Jesus lets a knucklehead like me serve him is a testament to both his sovereignty and his love. The fact that he doesn’t allow us complete control of the wheel demonstrates his mercy and wisdom. Be thankful that the Lord prevents you and others from making a complete hash of things.

I’d also hasten to remind him that he’s not alone. The truth of the incarnation means that God is not ashamed to enter into our mess (Heb. 2:11). He has gone into the darkest places of this world and dealt with the worst problems. And he’s come out victorious. He doesn’t leave us alone (Matt. 28:20). Even though you feel abandoned, you are not. There is one who was forsaken for you so that you would never be deserted (Matt. 27:46).

I’d tell him that his eyesight is off. When dealing with difficulty, I’m as blind as a bat to what God’s done in the past and somehow have perfect vision for how bad the future will be. Put on the spectacles of the Scriptures. What do you see? God has been, is, and forevermore will be faithful. His past performance is indicative of future results. His promises are true. Even if you can’t see your way clear, he can. Walk by the squinting eyes of faith.

I’d also tell him that he’ll likely not remember this in a few years. So, work hard, pray, and serve faithfully. But, don’t worry. You will live through it to face another day (with new challenges).

Many of our struggles will fade into history. The ones that remain will one day do the same. I sometimes imagine that entering heaven is like walking over a bridge. And upon stepping over the threshold to Immanuel’s land, all of the burdens of life roll off our back into the infinite abyss below. They are gone forever and out of view. Now our eyes are filled with the glory of Christ (1 Jn. 3:2).

Then the stove is shut off. And we’re home. Until then, perspective is vital.

The Apostle Peter spoke these words to the conservative Jewish believers in Jerusalem. It was right after he made the case that God has granted the Gentiles an equal share in the blessings of the gospel (Acts 11:4–17). Their opposition to Peter (for spending time in table fellowship with the Gentiles) was opposition to God. The gospel and the work of God are unstoppable. Like the wise Jewish Rabbi, Gamaliel, said before, “if this plan or this undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” (Acts 5:38–39) You can’t stop the work of God.

But you can stand in the way, can’t you?

You may dismiss this question on its face. After all, how could anyone resist omnipotence? Who could thwart his plans and purposes? In an absolute sense, I agree. We can no more resist God than an ant can resist a boulder rolling to land upon its sandy domicile.

But in another sense, people resist God’s will every day. Who among us is without sin? Could we truthfully conclude that our actions don’t have some effect upon the advancement of the gospel? God indeed works despite us. But it’s equally true that God works through us. Therefore, our actions do have some significance. Just as Peter evaluated things and said, “Who was I to stand in God’s way?” Paul confessed that he didn’t want to do anything to hinder the ministry of the gospel (2 Cor. 6:3).

Therefore, it’s helpful to ask and consider, Am I standing in God’s way? Am I opposing his purpose? Or, to put it in another way, Am I standing on the sidelines and not being useful?

As I evaluated this, I considered a few areas on the front-burner.

Prayer

Some of our first words as babes in prayer are for the kingdom of God to come. Jesus taught his disciples to pray to our Father with intimacy, reverence, and a longing heart toward the coming kingdom. This priority does not diminish as the years go by. As the world seems to be on an ever-increasing downward spiral, prayer for the kingdom of God to come is not only fitting, but it’s best.

As the world seems to be on an ever-increasing downward spiral, prayer for the kingdom of God to come is not only fitting, but it’s best.

Evangelism

Acts shows me how the gospel advances through the mouths of ordinary people like me. I sometimes wonder how things would’ve been different if guys like Phillip or Stephen just stayed home or didn’t open their mouths to proclaim Christ. It’s convicting. I think we might even be okay with saying that we are standing on the sidelines in this area. But is this okay? If God’s purpose is for all of his people to be active in telling others about Jesus (Matt. 28:19–20), then it’s more than standing on the sidelines, isn’t it? It’s more like opposition to God’s plan.

Fellowship

The church is the outpost of Christ’s kingdom. It’s the place where and people with whom the kingdom rule is expressed. But too often, we can grow roots in the world and be absent from the church. Missing the Lord’s Day gatherings in favor of other events shouldn’t be easy. Whether worship, service, discipleship, or giving, our participation with our church family reflects our alignment with God’s mission. We’d have a hard time arguing that we aren’t on the sidelines if we aren’t among the sheep.

Unity

God’s purpose is to unite all things in Jesus (Eph. 1:20–22). His kingdom reign is demonstrated now through the church. And one way the people of God showcase the other-world-ness of Christ’s kingdom is by our unity. When we live in unity together, we declare that the flag of Christ is the highest. We salute him over all earthly things. When we fight and divide over secondary matters, we are saying something about the value of the King. We stand in his way as he broadcasts his supremacy through the church. Some professing Christians might want to evaluate what they say to others on social media in light of Christ’s rule and purpose for unity. Some days Twitter looks like a not so peaceful protest against the rule and reign of Jesus.

Some days (Christian) Twitter looks like a not so peaceful protest against the rule and reign of Jesus.

More could be said here, but this post is long enough. I think the thoughtful reader would be well-served to consider areas where they find themselves at odds with God’s revealed will. And as it’s considered, think of it in terms of not simply a fact of being a sinner but opposition of God. Such resistance hinders the work of the kingdom. And like the Apostle Paul, Christians should be sensitive not to do anything to hinder the ministry of the gospel. We should be like Peter and have quick reflexes to ensure we are not in the way.

Here are some of the books I enjoyed recently.

The Lincoln Highway, Amor Towels. Last year I read A Gentleman in Moscow and couldn’t put it down. So when I picked up Amor Towels’ latest, I had high hopes. I wasn’t disappointed. The story takes place in the 1950s with a group of friends who met in jail and decided to chase their dreams through a trip across the country. The Lincoln Highway is written on a canvas of adventure with broad strokes of guilt, bondage, liberation, frustration, and hope. Sometimes a good story can be eclipsed by so-so writing. This is not the case here. Towels skillfully pens a gripping tale. If you’re looking for a fiction book to add to your booklist, this may be a strong candidate.

East of Eden, John Steinbeck. Like sand in the eyes when walking through the desert, this book makes you squint and feel the pain in this fallen world. Steinbeck chronicles the brutal heartache of the Trask family through multiple generations. What’s impressive is how he does this against the backdrop of the Cain and Abel story. Cast under the biblical light, the story shows sin’s destructive and deadly pathogens. Reading this, I wanted relief and restoration. But through the extended arms of the characters’ many grasps, I laid hold of nothing but thorns and thistles. A painful but real story, sobering in the right way.

Corporate Worship: How the Church Gathers as God’s People, Matt Merker. So many discussions about worship center upon the style of music played in church. What’s assumed so often is that the church is gathering. Merker aims to help Christians think about what the Bible says about worship and, more specifically, about the church gathering for worship. He helpfully distills complex topics like the regulative principle for worship and helps see how to apply it faithfully and wisely. One reason I like the book is that I agree with its premise. But I also appreciate it because it provides me with a fresh reminder of the importance of what we do when we gather for worship. It’s the type of book to buy a few copies of to have on hand and share with fellow church members and newer Christians.

The Lord’s Supper as a Means of Grace, Richard Barcellos. Baptists often get pegged as those who think about the Lord’s Supper only as a memory. Barcellos makes his case from the Scriptures that this shouldn’t be the case. And he also shows from Baptist history that this was not always the case. In this short but beneficial book, the author shows that God designs means of grace– vehicles for blessing–for the believers. The source of these blessings is the Holy Spirit. The Holy Spirit nourishes and transforms us through the means of grace. So the argument is that the Lord’s Supper is not simply a memory but a means of grace whereby believers are fed and changed. A solid book for your library on the Lord’s Supper.

12 Rules for Life: An Antidote for Chaos, Jordan Peterson. This is the first I’ve read from Peterson. I know he’s wildly popular, but I didn’t know why. This was one of the reasons I picked this book up. The book is a distillation of several articles and lectures he’s done within the helpful framework of Chaos and Order. Peterson button-holes the reader from beginning to end with his characteristic straight talk. It’s part lecture, pep talk, sermon, and scolding. I thought there were a lot of helpful takeaways. I’m sure I’ll continue to look back for reference in the coming years; there’s a bevy of research and practical analysis. I appreciated how often he interacts with the Bible (although with some different foundations and conclusions). In the end, I’m not sure how helpful his wisdom and biblical references are apart from the gospel. He’s very close in many places, but that last inch makes all the difference. After enduring the book to the end, I can only wish that he would’ve written a 13th rule: brevity. The book is a slog that doesn’t need to be that long.

Bonus:

Church Membership & Church Discipline, Jonathan Leeman. In preparation for some talks at our church, I recently reread Leeman’s books on membership and discipline. As I read, I was reminded again how helpful these resources are. The arguments are clear and compelling. And the case studies for discipline are so beneficial. So perhaps it’s time to read or reread these books?

Previous Recent Reads
January 2022
September 2021
Summer 2021
April 2020
March 2020

This comical scene frames up a more serious contrast. It helps me to think about how I am to sit under the Word of God.

Personal Bible study and the corporate attendance of the preaching of the Word of God are privileges for Christians. There’s something exceptional about sitting under the authority of the Word of God.

However, sometimes I find myself slipping into the mindset that I’m just trying to pile up more information. In personal Bible reading, I may move quickly without engaging my heart with my mind. Skimming the section looking for verses or arguments to supplement what I know won’t penetrate the area of what I value and love. When doing a reading plan, I find myself checking out and just trying to move the bookmark ahead. When listening to sermons, I catch myself examining a preacher’s homiletics, oratory skill, or theological points. In both cases, I’m not really engaging my heart.

When doing this, I forget that I’m the one who needs surgery. I need the Word of God to do its work on me. God is the Great Physician who operates on me and my heart infested with indwelling sin. The Word is described as fire and like a hammer that shatters hard rocks like my heart (Jer. 23:29). The Scriptures must be received and valued in the heart, producing sanctification (Ps. 119:11). The Bible is a sharp sword that cuts deep and reveals my hidden motives (Heb. 4:12).

Going back to the Seinfeld image, am I in the observation deck or on the operating table? When I open the Bible to read it or hear it preached, do I see myself as under the knife or eating junior mints?

If I am standing up in the observation deck, I may be coming to the Scriptures as a consumer, or as one looking for entertainment, or even validation. Sure, I may learn something, but there will be no change internally. I am distant. I am a spectator rather than a participant.

If I am on the table or under the knife, then I, admittedly, have a problem. I need attention. The scalpel of the Word is dissecting my heart by the Master Surgeon. When this is happening, then I am more likely to hear and heed the Scriptures.

The daily challenge is to put down the junior mints, walk out of the observation deck, and realize that we need surgery. This is our great need every single day.

When we read Acts 9, we find a man named Saul, a dangerous and destructive man, attacking the bride of Christ. But here, the Good Shepherd steps in, and it doesn’t take an afternoon, or a few days, in a matter of a moment, he has Saul in a calm, submissive frame. The story of Saul reminds us of Christ’s power that subdues his enemies and his love that makes them his children.

A Menace to the Church

Saul was a bad guy. The way Luke describes him in Acts, he sounds like a predator. After approving of Stephen’s execution (8:1), Saul ravaged the church by dragging men and women out of their homes and putting them in prison (8:3). Not content on his work in Jerusalem, he, while still “breathing out threats and murder against the disciples of the Lord” (9:1), received authorization from the high priest to expand his mission to Damascus (9:2). Reflecting upon his earlier life, he describes himself as “a blasphemer, persecutor, and insolent opponent” (1 Tim. 1:13). He was a menace to the church. He was famous for his violent opposition to Christ’s church (9:13). His actions didn’t escape anyone’s notice––even the Good Shepherd of the church, the Lord Jesus Christ.

Armed with letters authorizing the arrest of Christians, Saul was arrested by the Christ.

A Wolf Meets the Good Shepherd

Armed with letters authorizing the arrest and extradition of Christians, Saul was arrested by the Christ. Bright light from heaven engulfed him and forced him to his knees. In the days of his earthly ministry, Jesus pulled back the veil of his flesh to showcase his glory at his transfiguration (Matt. 17:3). Similarly, on the road to Damascus, the One “who dwells in unapproachable light” (1 Tim 6:16) invaded Saul’s presence and revealed his glory. The brightness of his glory would not only melt his eyes, but it would melt his heart also.

With Saul humbled to his knees, the Good Shepherd interrogates him, asking him, “Saul, Saul, why are you persecuting me?” (Acts 9:4). In what sense could Saul persecute Jesus? He’s in heaven, and Saul’s on earth. How could Saul reach into heaven to lay a finger on Jesus? Because Christ is the head of the church, his body. Can the arm or chest take a blow without affecting the head? Christ has unity with his church. Saul attacked the sheep, but he picked a fight with the Good Shepherd.

Coming out of this interaction with the risen and reigning Christ, Saul is humbled. He’s been broken. He had planned to go to Damascus, and he did. In a calm, submissive frame, Saul is led by the hand into the city, blinded by the glory of Jesus Christ, the Good Shepherd of the flock of God.

From Enemy to Ambassador

If you didn’t know the rest of the story, you might think that Jesus is going to toss Saul into the dungeon and throw away the key. But he doesn’t. Instead of removing the threat to the church by getting rid of Saul, Jesus removes the threat by deputizing him to speak on his behalf. Jesus doesn’t push Saul away from the church; he brings him in to be part of his family.

None are so bad that Christ cannot save them, and none are so good that they don’t need saving.

Understandably, this was tough for the church to get their minds around. Ananias expresses his concern to the Lord (Acts 9:13–14). But Jesus assures him that Saul “is a chosen instrument of mine to carry my name before the Gentiles…” (9:15). Jesus loves to turn his enemies into his ambassadors. This is an important lesson for us today too. Regardless of who someone was before when Jesus saves them, they become part of his family. And the church is to welcome them in as a brother or sister in Christ. The old has passed away, and the new has come.

Paul is an example for us of the kind of patient mercy that Jesus has on people (1 Tim. 1:15–16). None are so bad that Christ cannot save them, and none are so good that they don’t need saving. Our Lord Jesus is a merciful, loving, and mighty Savior. He even turns his enemies into his ambassadors.

Here are some of the books I enjoyed recently.

The Professor and the Madman: A Tale of Murder, Insanity, and the Making of the Oxford English Dictionary, Simon Winchester. The story behind the story is often compelling. This is the case in the making of the Oxford English Dictionary. If this book were simply the mechanics of how this mammoth project got done, I’d be interested. But you add in the fact that one of the lead contributors was an inmate in an insane asylum, and you have to keep reading. Themes: providence, suffering

On Reading Well, Karen Swallow Prior. I can quickly become discouraged when reading outside my comfort zone (theology). With all the choices, I get overwhelmed. Then sometimes, I find myself reading and thinking, “I think there’s more here than I’m seeing.” I’ve often desired to become a better reader. This is why I was interested in On Reading Well. The author makes the case of why this is important in the introduction and specifically to pursue virtue. Then in each subsequent chapter, the author walks through a particular virtue in light of a classic novel. I came away with several tips for reading and several prospects for my reading list. Themes: sanctification, personal growth

The Mystery of Christ, His Covenant, and His Kingdom, Samuel Renihan. Discussions about covenant theology can often become polemical. And as they do, you notice that people are talking past each other–using the same words but with different definitions or understandings. In this book, Renihan explains the biblical covenants from a Reformed Baptist perspective (1689 Federalism). Before walking through the covenants, he discloses his hermeneutical foundation upon which the position rests. This was a helpful approach, particularly in a context where many people arrive at different conclusions. The “rules” for interpretation undergird the arguments and provide clarity. More than just providing information, the book provoked me to worship the God who ordained the rescue of people like me through the blood of the Lamb. In years to come, I hope that authors like Renihan and his ilk gain a broader reading and influence in discussions about covenant theology. Themes: Covenant Theology, Ecclesiology, Hermeneutics

Revival & Revivalism, Ian Murray. The author provides a fascinating history of the First and Second Great Awakenings. Murray distinguishes revival (a genuine work of the Holy Spirit) and revivalism (manmade fabrications) in the book. The book is encouraging and discouraging. It is encouraging because it reminds us of how God has worked to save sinners through his ordinary means of grace. But it also is discouraging because we can see many of the pragmatic methods that adorn the trees within the forest of contemporary evangelicalism. While I come away convicted, praying, “Lord do it again.” I’m also looking around and saying to fellow evangelicals, “Let’s not do this again.” History, especially church history, is valuable to drive us back to God’s Word to find his methods. Themes: philosophy of ministry, evangelism, pragmatism

Deacons: How They Serve and Strengthen the Church, Matt Smethurst. Service is vital for a healthy church. This is because it’s by serving that we reflect our Savior (Mk. 10:45). Where there is service, there needs to be leadership. And to lead well, there needs to be an understanding of what to do and why to do it. Smethurst provides a concise and accessible biblical treatment of the office of deacon. In so doing, he shows the value and the beauty of the office. This book is an excellent resource to hand to church members who want to learn more about being a deacon or those considering the office themselves. I just ordered a bunch to use at our church. Themes: Ecclesiology, Service

Previous Recent Reads
September 2021
Summer 2021
April 2020
March 2020

Patience Requires Trouble

Patience assumes something undesirable. It’s the who or the what we must be patient with. Think of its synonyms: tolerance, long-suffering, endurance, and forbearance. Who interrupts a relaxing sunny afternoon at the beach with this outburst, “I’m trying to be patient over here!” But throw in some adversity and see what happens. Maybe some seagulls attacked your lunch when you turned your back. Perhaps a group of people near you keep smoking marijuana. Or perhaps it’s something as simple as the clouds veil the sun. If you’re dealing with this in a period of an hour, you may lose your patience. It’s the difficulty that often reveals our lack of patience. For many parents, raising children presents unique challenges. But impatience is not limited to parenting. It could be your coworkers, traffic, the weather, or any number of things fitting in the bucket marked “trouble.” These are opportunities for patience.

God’s Patience is Shocking

This is what makes God’s patience with us so shocking. When we have kids, it reveals our lack of patience. But when God has children, it shows his abounding patience.

We read in Exodus 34:6 a description of what God is like. He is a God, “…merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.” God’s patience here is reflected by this phrase “slow to anger.” It literally means “long-nosed.” Anger can show in a person’s nose. We can tell that the teapot is about to blow with flaring nostrils and a red nose. But God is not short-nosed (short-tempered); he’s long-nosed. He’s patient.

This isn’t because he has a bunch of perfect kids. Dealing with me isn’t like a sunny afternoon at the beach. I’m sure the same is true for you. We sin enough in an hour to shame us for eternity. And these are just the transgressions we’re aware of. If God were to mark iniquities, who would stand? (Ps. 130:3)

God’s patience is not due to any ignorance of our sins. He sees and knows everything. Where can we go to escape God’s presence? No matter where we go or how we try to hide, he is there and sees all. (Ps. 139:7–12) Furthermore, there must be something that God is enduring for it to be true patience. He patiently abides in love towards his people, “The Lord is merciful and gracious, slow to anger and abounding in steadfast love.” (Ps. 103:8)

God is so aware of our rebellion that he sent his Son to come and save us from our sins. And it’s this truth that should shape our lives, compelling patience from us. We have all treated people unfairly. (And we have the potential and the inclination to do this over and over again!) But Jesus, who was the offended party in our sins, came and “endured from sinners such hostility against himself” (Heb. 12:3). He never sinned (Heb. 4:15; 1 Jn. 3:5). Even though he is infinitely holy and we correspond with infinite sinfulness, he never sinned. God has been so patient and loving toward his children. Indeed, this should compel patience and love from us.

Adversity reveals what we’re made of and what we lack. For many, being a parent shows a lack of patience and love. With God, on the other hand, having children reveals his overflowing patience and love.

I invite you to join me in a self-assessment. What do our lives tell us about what we really believe? In other words, what if our true theology is how we live? 

Here are some questions to think through.

Do you confess that God is omniscient and sovereign, but when a trial or tragedy comes, complain, worry, and talk like he is not?

Do you confess that all people are created in God’s image, yet at the same time, are you guilty of judging or belittling people based upon their ethnicity or gender? 

Do you confess that man’s chief end is to glorify God and enjoy him forever, yet you don’t prioritize giving, going, and sacrificing for the Great Commission?

Do you confess that God answers prayer while there are cobwebs in your prayer closet?

Do you confess that God is loving and good but complain, grumble, and bemoan your circumstances?

Do you confess that unbelievers are in bondage to sin yet still mock them in their depravity?

Do you confess that your Father is holy and requires it of you but continue to make provision for the flesh?

Do you confess that God’s Word is sufficient, powerful enough to equip and sanctify us, yet still skim it like a privacy disclosure form? 

Do you confess that Jesus is the only Savior yet rely upon other saviors to meet and satisfy your deepest needs (money, sex, honor, recreation, fitness, etc.)?

Do you confess that knowing God is “all of grace” yet deride those who disagree with you?

Do you confess that the church is the unique place where God meets with his people on the Lord’s Day yet still arrive for meetings dull and distracted?

Do you confess that this is not your home and your citizenship is in heaven, yet you still plant roots here, finding your identity in politics, a politician, or a flag? 

Do you more frequently read social media or the news than the Bible?

Do you confess that the preaching of the Word is indispensable for your growth, yet you’re carried away during sermons into a fantasy land? 

Do you confess that it is the gospel alone that saves sinners yet suffocate your unbelieving friends with the blanket of morality rather than the tonic of grace?

Do you confess that missions are essential but remain deaf and mute to those who are spiritually blind?

Theological confessions are important–I’d argue they are essential. But, it’s one thing to confess the truth on paper and quite another to apply it in life. As Christians, we work to conform our lives to the truths we confess. We are to be always reforming our lives to align with the truths of Scripture we confess. This is the work of sanctification. We are to be increasingly closing the gap between what we believe and how we live.

Life is short. Sin is deceptive. But, God with worthy, Christ is precious, and the Holy Spirit is powerful. May God help us continue evaluating ourselves, confessing our sins, petitioning for grace, and clinging to Christ.

“And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.” (Matt. 2:23)

Reading this, we might ask, What is a Nazarene? And, What Scripture is Matthew referring to here? 

There are a few main ways this passage is explained.

1. Commentators note the close connection between the Messianic title in Isaiah 11:1, “branch” and “Nazarene” (the words have the same root consonants). So perhaps Matthew is deploying a play on words by calling Jesus a Nazarene and referring to Isaiah’s prophecy.
2. Nazareth was regarded as a place of insignificance. Matthew may be connecting the themes of rejection, insignificance, and scorn anticipated in the Messiah (Ps. 22:6; Isa. 49:7, 53:3) with the town where Jesus was brought up. Like the town itself, Nazareth’s most noteworthy son would be humble and despised (John 1:46).
3. Some speculate that Matthew could be alluding to Judges 13:7, especially in the sense that the woman will soon conceive and bear a son. This son would also be dedicated to God by profession and vow.
4. There’s another option that combines the previous three. I think this makes the most sense. Matthew may have been alluding to not to one but several diffident themes found in the prophets (note Matthew refers to multiple prophets). The Nazarene is someone who will be called a regal prince, suffering servant, and Spirit-anointed Holy Man (Craig Blomberg). R.T. France writes, “This suggests that it is not meant to be a quotation of a specific passage, but a summary of a theme of prophetic expectation.” 

When Matthew says that Jesus shall be called a Nazarene, I think he’s identifying Jesus with a term that pulls a lot of thematic freight into the 1st Century rail station. The town was no mere coincidence. He is saying that Jesus is a man set apart to God in an ultimate sense, who is also the humble, overlooked, rejected Messiah.  

I’m not breaking any news by saying that pastoral ministry is challenging and that the last two years have been especially so. I’m not writing this to engender sympathy but to provide perspective. I don’t want anyone’s pity, and I’m sure my brothers don’t either. At the same time, I don’t think pastors do a great job recognizing and processing discouragement. I also don’t believe that many in the church have it on their radar to encourage their pastor. So here, in the middle of what’s known as Pastor Appreciation Month, I want to speak for and to pastors, hoping to shift the winds of discouragement during this season.

Symptoms of Discouragement

When I look within myself or without towards my friends and colleagues, I see a variety of manifestations of discouragement. Guys are hurting. Here are ten symptoms of discouragement.

Spiritual Dryness: Pastors are trying to pray but feel like the prayers aren’t reaching the ceiling. In the past, it seemed like their prayers would light with the ease of a zippo lighter, but now they feel like they are rubbing two sticks together. Their hearts feel cold, and the wood seems wet.

Depression: Maybe not clinically diagnosed, but there’s an abiding sense that the dark clouds have moved in. And they’re not moving out. This can look like a bad mood. But it can be far worse, with inactivity, physical and mental atrophy, even suicide. This is far more prevalent than people want to admit or realize.

I’m not going out on a limb to say that your pastor is probably discouraged. It’s time to do something about it.

Insomnia: Many pastors aren’t sleeping. Burdened with the weight of current decisions, the regret of past decisions, difficult counseling situations, fear over the future, guilt over personal sin, and the compounding broken heart from people walking away from Christ or his church—they feel like they’re sleeping on a bed of thorns. Being exhausted and unable to sleep takes its toll. It fuels a cycle of discouragement.

Weight gain: Like most in the rest of the world, these last couple of years have reshaped us (figuratively and literally). And like others, pastors feel the need for comfort. Unfortunately, turning to food, drink, or recreation for our comfort will not only fail them, but it will also compound our problem by diminishing their physical health to match their spiritual counterpart. The extra inches on the waist may be a manifestation of discouragement. The tears of our hearts can land in surprising places.

Diminishing zeal: Pastors got into ministry because of a degree of zeal. Now they feel like they’re walking into a headwind of adversity that will not decrease. When walking in a snow storm up a hill, even the most ardent outdoorsman will entertain thoughts of turning back. 

Resignations: It’s no secret that pastors are resigning in record numbers. Most reading this article can think of a few they know who’ve left the ministry. It’s hard feeling like they’re serving in a fruitless ministry. Pastors can even feel like the boat of ministry is taking on water because they are the Jonah; maybe things will be better if they get out. This is the reasoning and wisdom when sailing in the doldrums. It’s a painful place.

Knife fights: I’ve watched several guys who in the past seemed reasonable become far more argumentative. There may be a lot of reasons for this, but I think for some, there’s a reaction to how they’ve been treated in ministry. They punch back online or in print because they’re sick of taking hits in other ways. I’m not excusing a penchant for pugilism, but I think discouragement in ministry is a factor. When I see the Twitter tirades, I wonder how the brother’s last elder meeting went. There may be a million things going on, but I’m pretty sure he’s discouraged. I’m burdened for him.

Tribalism: Similarly, I think the increased tribalism amongst guys who used to be more broadly ecumenical can be partially understood in light of a yearning for unity. They’re sick of taking fire. They want to get a win. The tribe may help when they go to the conference, but the discouragement from the field lingers. It can’t heal the hurt. Sometimes it only masks it, and the encouragement deepens.

Distractions: Like the rest of society, pastors can be drawn after various shiny objects. When it feels like our heart is bleeding out and the work is arduous, distractions can quickly lure us. Unfortunately, we have a million examples of distractions today. If pastors are distracted, it may be because they lack discipline. But it might be because they are up to their necks in discouragement.

Self-Righteousness: Whether the source or the result (or both) of discouragement, self-righteousness is a problem. It’s just as rampant in ministry as in the pew. When we are self-righteous, then we are overvaluing our merit. We see the stinger in the tail when God “crosses our fair designs” and permits us to endure difficult seasons. Whether subtly or explicitly, the self-righteous pastor will feel, think, or say, “This isn’t fair. I’ve served you all these years, and this is what I get?!” Self-righteousness whispers, “It’s not worth it. Go and do something else where you’re appreciated.” This springs from and leads to discouragement.

I could list a dozen more, but you get the point. A lot is going on; I don’t think it’s all we see on the surface. Discouragement peaks out from under a million different rocks. And it’s never pretty.

The work of ministry takes its toll and those who pastor and care about pastors should keep their eyes and hearts open, and their prayers regular.

Antidotes for Discouragement

What can we (church members and pastors) do about discouragement? Here are a few practical antidotes for treating discouragement.

Encourage them: I’ve heard of many churches brainstorming ways to encourage and bless their pastors. Praise God for these faithful congregations! They may identify things such as giving him a sabbatical, increasing his salary, or sending him to a conference. These are all good things that he’d no doubt appreciate. But, there’s one gift that he will always need. It’s less expensive and likely more valuable. Encouragement. Since pastors get discouraged too, a congregation could bless their pastor simply by speaking words of encouragement to him. Talk to him about the Lord’s faithfulness, the power of the Word, the way God has used the ministry of the Word in your life, how you’re praying for him, etc. Imagine if a quarter of the church made it their priority to encourage their pastor? They might just save his ministry (Heb. 3:13).

Spend time with Jesus: Pastors, we need Jesus, not just orthodox theology. Thomas Goodwin reminded me of this point. He says that we can become guilty of gazing upon Christ through secondary reflections. Pastors can be active in the ministry, the study, and various favorite graces but not draw near to Christ himself. Goodwin says, “What a shame it is for believers themselves, who are his spouse, to look upon their husband no otherwise but by reflection and at second hand, through the intervention and assistance of their own graces, as mediators between him and them.” God forbid that we have any other mediator but Christ (1 Tim. 2:5)! So, brother pastors, spend time getting to better know, esteem, love, and value Jesus (Phil. 2:1, 4:8).

Finish the day: I can think of dozens of conversations I’ve had with pastors where they are overwhelmed. Never mind ending their lives as a pastor; they can’t even imagine finishing the month––or the week. They’re bent over, sucking wind, ready to be done. Here’s where the perspective needs to shift. In the middle of hard times, it’s not about finishing your career this year, the month, or even the week. It’s about the day. Faithfully finish the day. Your goal is to get to the end of the day, even through tears and grimaces, still trusting and treasuring Jesus (Heb. 12:1–13). You want to lay your head on your pillow and say, “Lord, thank you for keeping me in your fold for another day. You are a good and faithful shepherd.” Then wake up and, by God’s grace, do it again tomorrow. Stack enough of these days, and one day you’ll wake up, and the pastoral limp will be gone—no more pain. You’ll enter the eternal day, your everlasting sabbath. Then you’ll be home, face to face with your Chief Shepherd! Then it will be gain!

The work of ministry takes its toll, and those who pastor and care about pastors should keep their eyes and hearts open, and their prayers regular.

This isn’t a difficult premise to prove. Consider what God says about those who are church members. They have come to believe the gospel, receiving Christ Jesus as Lord (John 1:12; Rom. 1:16; Col. 2:6). They are loved before the foundation of the world and then were adopted into Christ’s body (Eph. 1:4–5). They are adorned with the everlasting righteousness of Christ (2 Cor. 5:21) and indwelt by the Holy Spirit (Rom. 8:9). They are the object of God’s unwavering love and joy, even the subjects of his songs of gladness (Zech. 3:17). God surrounds them with shouts of deliverance (Ps. 32:7). They are ambassadors of the King of kings (2 Cor. 5:20) who represent him in this world. They are his children and heirs, destined for glory (Rom. 8:16–17). They are part of his family, his body, the church (1 Cor. 12:27). And our Lord Jesus Christ is not ashamed of any of his family, even happily embracing all of them as his “brothers” (Heb. 2:11).

If you’re a member of Christ’s body, you’re never “just” a church member. You are a privileged member of a royal family.

I think this is one of the reasons why the Apostle Paul ends some of his letters by talking about a bunch of people we’ve never heard of. He wants to remind us that kingdom work is accomplished by ordinary people. Take the ending of the book of Romans, for example. To punctuate this magisterial theological treatise, he sprinkles in well over 30 names of people who, in varying ways, partnered together for the advancement of the gospel. We might be tempted to say that many of them were “just” church members.

But they’re not.

When we read through the chapter, we find people like Epaenetus, the first convert to Christ in Asia (Rom. 16:5). What a trophy of grace! We see people like Urbanus, Tryphaena, Tryphosa, and Persis, who were labeled workers in the Lord (Rom. 16:9, 12). Paul even labels some, like Mary and Persis, as those who worked hard (Rom. 16:6, 12). They were people like Prisca and Aquila who sacrificed for the mission, even risking their necks for Paul’s life (Rom. 16:3–4). They were people like Rufus’s mother, who was like a mother to Paul (Rom. 16:13). There were warm, loving relationships that so blessed the Apostle. On and on, the list could go. Yes, they were ordinary people, like you and me, but they weren’t “just” church members. They were servants of Christ who worked hard to advance the mission of the kingdom to the ends of the earth.

My point here is not simply to edit a phrase from your vocabulary. That wouldn’t do anything. Instead, I want to inject it with a measure of the biblical significance and beauty found in the New Testament. If you’re a member of Christ’s body, you’re never “just” a church member. You are a privileged member of a royal family granted the infinite and eternal blessing of serving to advance the kingdom of grace. We should never diminish this!

Here are some of the books I enjoyed this month.

All the Light We Cannot See, Anthony Doerr. Even amid the acclaim of the Pulitzer Prize and other top book honors, this title escaped my reading list. I’m glad I finally read it. Alternating between Paris and Germany during World War II, Doerr weaves two stories together with the skill of a master craftsman. There’s the intrigue of a supposedly cursed diamond within the broader story of the brutality and vulnerability of the German army. Themes: suffering, providence, common grace, & morality

2034: A Novel of the Next World War, Elliot Ackerman & Admiral James Stavridis. The authors imagine how a war in 2034 might be fought. They show how technology can make a nation strong and vulnerable. During a somewhat routine day, the US finds itself embroiled in what looks like World War III. The personal stories and characters aren’t the book’s strength; they are garnishes on the plate intended to make us think, reflect, and hopefully avoid a coming disaster. Themes: sin, destruction, & suffering

The Emergence of Liberty in the Modern World: The Influence of Calvin on Five Governments from the 16^th Through 18^th Centuries, Douglas Kelly. Over the last year, there’s been a renewed interest in thinking about the church and state. This is a valuable resource to consult. Kelly shows how John Calvin shaped the discussion in France, Scotland, England, and the American Colonies. The book traces Calvin’s doctrine of the lesser magistrates and his philosophy of resistance. Kelly argues that it was John Calvin more than enlightenment philosopher John Locke who shaped early American political thought. Themes: Church & State, Civil Disobedience, Church History,

Justifying Revolution: The American Clergy’s Argument for Political Resistance, 1750–1176, Gary L. Seward. How did the pastors on the ground think about a revolution in the 18^th Century? Fortunately, they were pretty outspoken; we can see what they thought and how they were shaped. Seward traces the sermons from the “Patriot Preachers” to show that they were not primarily influenced by the enlightenment but rather from Reformed theology and tradition. He digs in to show the limits of the king’s authority upon his subjects and how the pastors were thinking about their resistance. He argues that the American Revolution falls within the traditional Reformed framework. When we (especially pastors) are trying to untangle complicated legal and social questions from a biblical framework, Seward’s book is a valuable resource. Themes: Church & State, Civil Disobedience, Church History

Denominations or Associations?, James M. Renihan. Some churches today advocate the virtues of being independent. Still others promote the benefits of denominations. This book presents a third way: the advantage and priority of associations. It consists of six essays arguing the biblical, historical, and practical benefits of associations. The chapters are from a Baptist framework, but that shouldn’t stop non-Baptists from reading. The arguments seek to spur those who advocate church membership to be consistent and promote church partnerships. The way to do this, argue the authors, is through associations. Themes: Ecclesiology, Missions, Church History

Make Your Bed, Admiral William H. McRaven. This short little book expands a speech given by Admiral McRaven to the University of Texas. The gist is: If you want to change the world, make your bed. In addition to being an excellent line for parents who want their kids to have a clean room, it’s practical for framing up how to approach life. The book is filled with stories of Seal training and a life in the military. Preachers and Bible teachers will find a bevy of illustrations that translate well to biblical content. Themes: Discipline, Stewardship, Endurance

Previous Recent Reads
Summer 2021
April 2020
March 2020

When we consider the responsibility of parenting, we need to have three truths in mind. First, parents are commanded to teach and train their children (Eph. 6:4). Second, our children, like everyone else, are born totally depraved and alienated from God (Eph. 2:13). Third, the gospel is powerful; it saved us, and it can save them (Rom. 1:16–17).

So what do we do in light of these three theological truths? The combination of these three can keep us up at night. Feeling the weight of the burden, you should parent like you can save your kids and pray like you can’t.

Parent Like You Can Save Your Kids

There’s a temptation when we consider God’s sovereignty to throw up our hands and be complacent. But reducing our Christian experience to fatalism is as unhelpful as it is unbiblical. God is sovereign, but he’s also a God of means. He uses people like you and me, parents, as means to accomplish his ordained ends. So what do we do?

Love them. Love is expressed with actions (1 Cor. 13:4–7). This requires presence with our children. There should be intentionality of daily expressing love, humility, service, forgiveness, and grace. Make them laugh. Smile with them. Let them know that you love them as God loves in the gospel. Therefore, no matter what they do, you’ll never love them any less.

Train them. Parents are to shepherd their hearts with the word of God (Eph. 6:4). This requires the correction from what is wrong and the training in what is right. But it’s more than only discipline; parents are to teach their children God’s Word (Deut. 4:9, 6:7; 11:19). Knowing that faith comes by hearing and hearing by the Word of Christ (Rom. 10:17), we must have the gospel on our lips, that God might be pleased to bring it home to their hearts.

Protect them. Obviously, our younger children need to be protected, but sometimes we forget this as the kids get older. Parents who feel the pressure of being restrictive in other areas will often loosen things up when it comes to entertainment, technology, and their friends. If I could encourage the younger parents concerned about appearing legalistic, as a dad of three adult children and a friend of dozens more, these small compromises of personal convictions or principles are often pathways to much bigger problems than you can anticipate. If you are a parent who’s concerned about your child, be sure that you’re more concerned about how to have a clear conscience before God than being well-thought-of by others. Doing what’s right is often challenging. But it’s safer and more reasonable than violating your conscience.

Pray Like You Can’t Save Them

God has not left us helpless. He calls us to pray. Recognizing the urgency of the situation and our own helplessness to change it on our own, we storm the throne of grace in prayer (Heb. 4:16).

Think of each day when you awake as fresh snow. There are no tracks. All is quiet. Then you get up and bring your petitions to God for your children. You pray for their salvation. You pray for them to honor Christ. You pray for their studies in school. You pray for their potential spouses. You pray for them to serve in Christ’s church. You pray for them to grow in their understanding and love of the Bible. You pray for them to be faithful. You pray for God to supply a rich gospel legacy. You pray for them to steward their lives and the gospel well. You pray for them. What a privilege!

But this is also a priority. They need us to pray. What happens if we get lazy as parents? We won’t pray if we presume upon God’s grace, minimize the danger of sin, undervalue the joy of holiness, or overestimate our ability to parent them. This troubles me. It convicts me. Not praying for our kids is neglecting one of the best and most loving things we can do for them. To not pray for our children is to neglect their souls. It is to fail to do them spiritual good. We may rightly impugn those who ignore their children’s most basic needs (food, shelter, clothing, time, development, and so on). However, how indicting is it if we as Christians fail to make tracks to the throne of grace?

Pray like a helpless, trusting parent who desires to see their child saved.

Pray and Parent

This is hard work. It is, however, the work of faith, the work of dependence, and the work of love. It’s gospel work. It is Christian parenting. So get to work, in the prayer closet and at the kitchen table; plead Christ to them and them to Christ!

Deconstructing relational conflict and misunderstandings over the years, it seems clear that we commonly see ourselves one way while others see us a bit differently. Like a carnival mirror, reflections can be distorted. Knowing this, it’s helpful to be aware of at least four available views during any interaction and one that is important to always keep in mind.

How We See Ourselves

This is our go-to. It’s the N on the compass. Our default perception is how we view ourselves. Most often, this is the most flattering perspective. Our motives are cast in the best light, our mistakes minimized, and our virtues exaggerated. We tend to give ourselves the benefit of every doubt and vigorously defend ourselves against any attack. Remember, we do this because, well, let’s be honest, we love ourselves. We give ourselves the “home-team advantage.” We are naturally biased towards ourselves. We must keep this tendency to root for ourselves on our dashboard. We’re not a completely objective source for evaluating our motives and actions. Realizing this prejudice can help us make progress toward humbly embracing reality.

How We Think Others See Us

This can vary depending upon the person and the circumstance. But, suffice it to say, we tend to exaggerate here. We hover on the borders of thinking people either love us or hate us. This is one of the reasons why people surprise us so often. We come away from a conversation saying, “I can’t believe how nice they were” or “Where did that come from? I thought we were friends?” Here it’s helpful to remember that just like our view of ourselves, the way we think others see us is also likely distorted by various levels of misconceptions and personal selfishness.

How others see us

At the end of a healthy discussion that resolves conflict, there’s a point where we learn something about ourselves and others. The realization usually comes with humility. We may learn that we’ve done something to offend another. We may also experience the blessing of forgiveness and grace. These moments are as humbling as they are illuminating. Craning our neck through the anguish of humbling conversation changes our vantage point to learn how others see us.

How We Really Are

In these first three views, there is an element of subjectivity. We may not have the proper view. These are some of the variables we must accept with relationships in a post-Genesis three world. We live amid foggy days. God’s Word does cut through the fog and shed light upon our actions. For example, when I speak on my own authority—attempting to read the mind and motives of others–the Scriptures instruct me that there’s a reason for it. Jesus says that we do it for our own glory (John 7:18). Also, when I’m arguing with another, I’m informed by James 4, which tells me that at least one, and probably both of us in the argument, is craving supremacy over the other. I’m angry that I cannot have what I want (James 4:1–2). Even a passage like James 1:20 reminds me that even when I may be right in the principle of the argument, I can be wrong in how I am talking and treating the other person. Scriptures like this cut through the fog and let me know what’s really going on. It changes my angle of perception.

Pushing away from the carnival mirror of subjectivity and into the mirror of God’s Word will serve us best.

How God sees us in Christ

Then there is another view that we can easily forget, especially in the heat of conflict, but it’s essential—especially for Christians. We have to remember that God looks at us as his children, swaddled in the everlasting righteousness of his Son (2 Cor. 5:21). We are his adopted and eternally loved children (Eph. 1:4–5). Nothing can separate us from his love (Rom. 8:35–39). We are his. Forever, we are his. This reality is informed by who we were. We were dead in transgressions and sin (Eph. 2:1–3); alienated, hostile in mind (Col. 1:21); foolish, disobedient, and slaves to various passions and pleasures (Titus 3:3); and destined for wrath (Eph. 2:3). Who we were naturally is eclipsed by who we’ve become in Christ: “where sin increased, grace abounded all the more” (Rom. 5:20). Remembering who we were and how God sees us in Christ provides the proper framework for viewing ourselves and others. This brings us to humility and security. It frees us from pursuing our own avatar of self-expression by letting us delight in God’s verdict in Christ.

Trying to keep these views on our dashboard will undoubtedly aid us in our interactions, especially when there’s conflict. Pushing away from the carnival mirror of subjectivity and into the mirror of God’s Word will serve us best.

But this is precisely what we need to do.

How? Here’s a brief encouragement: a picture, a story, and a memory device.

A Picture: Rest on the Pillow of God’s Promises

When our hearts and minds are restless and raging, we need help. It’s challenging to reason with ourselves when the boat of our mind is taking in the water of our emotions. Like the storm in the Sea of Galilee, we can only see the storm in front of us. The omnipotent Savior resting is eclipsed by our clear and present danger. We need to hear the words of the one who can calm the raging sea within us (Mark 4:35–41). Our access to this transforming power is the Word of God. More specifically, the promises of God in his Word. We need to hear, believe, cling to, and rest upon God’s promises. He is faithful, trustworthy, and unchanging. When the storm is flooding in and threatening to capsize you, rest your weary head upon the pillow of God’s promises. It’s your only hope, and it’s your best option.

When the storm is flooding in and threatening to capsize you, rest your weary head upon the pillow of God’s promises.

A Story: Jacob

In Genesis 35:1, God instructs Jacob to go to Bethel. Why? He’s lingering in Shechem because he’s afraid after the Dinah incident (Gen. 34:30). More specifically, God promised to bring him back to Bethel (Gen. 28:15) and Jacob himself vowed to go (Gen. 28:19–22). God is telling him to live in faith because God is faithful. So Jacob goes back to Bethel and sets up an altar to God. But then, God appears to him again and reminds Jacob of two significant events in his life (Gen. 35:9–15). He reminds him of his promises to him in Bethel (Gen. 28) and his wrestling with God (Gen. 32). In both cases, Jacob was afraid. And in both cases, God was very faithful.

Remember back in Genesis 28? Jacob is afraid, and he goes to sleep upon a stone in the field. But God appears to Jacob and reminds him who he is and how faithful he is. Jacob went to sleep upon the hard rock of difficulty but awoke laying on the pillow of God’s promises. Now in chapter 35, Jacob stands in Bethel, reminded of God’s faithfulness. He knows that God keeps his Word. He is faithful. There’s hope for us, isn’t there? Can you see your resemblance in a duplicitous, discouraged man like Jacob? God loves to strengthen weak people like us.

Jacob went to sleep upon the hard rock of difficulty but awoke laying on the pillow of God’s promises.

A Memory Device

In one sense, you can just take the pillow of God’s promises and run with it. Think about what God promises you and rest upon it. But it may be helpful for some to take it a step further to a memory foam pillow.

If you’re in the fog of war and can’t see your way clear, remember this acrostic of the pillow. This memory foam pillow might help you rest well.

P – Propitious: God is favorable or propitious towards his people. He is not angry. Jesus has secured this blessed state by removing all condemnation (Rom. 8:1). Therefore, if you are in Christ, nothing about our circumstances can change his eternal smile upon you.

I – Immutable: God doesn’t change. He doesn’t evolve or get software updates. He is as he forever has been—perfect! This promise should never be out of arm’s reach (Mal. 3:6).

L – Loving: God loves his people before the foundation of the world (Eph. 1:4–5), at the cross (John 3:16; 1 Jn. 4:10), upon conversion (Rom. 5:5), and into eternity (Jude 24–25. His heart and all of his actions are mediated through his love.

L – Longsuffering: God is patient with his people. He knows that we are from dust and not the strength of steel (Ps. 103:14). Therefore, he is patient with his (Ps. 86:15; 103:8).

O – Omnipotent: God is all-powerful. No one and nothing can thwart him. So when you are feeling overwhelmed and the waters of worry are at your neck, remember your almighty God is for you. He loves and is faithful to you (Ps. 115:3).

W – Wise: We spend a lot of time wondering about the “why” questions. This is natural because of the pain and difficulty in life. We don’t know why. But, we mustn’t forget that God is infinitely wise (Rom. 11:33–36). I believe it was Spurgeon who said if there was a better circumstance for you to be in at this very moment then divine love would’ve put you in it. Trust him.

Rest upon the pillow of God’s promises. We know we have a great need to do it today.

New England is a spiritual graveyard, but Jesus is the resurrection and the life.

By now, most people know that the Northeast is one of the least churched regions in the US. However, with each year that passes and new study that emerges, New England looks more like a post-Christian, secular Europe than the rest of America. I serve in Watertown, Mass, a town bordering Boston on the Charles River. Our area hovers around a meager 2% evangelical and is one of the least Bible-minded in the country. This is unacceptable. It’s not okay. New England is a spiritual graveyard, but Jesus is the resurrection and the life.

I’m reminded of this as I look to the past, the present, and the future.

The Past

The Puritans had a burden to see Christ’s kingdom advance and the New Jerusalem established. They knew this required the salvation of those at the ends of the earth. So it’s no surprise that the official seal of the Massachusetts colony depicted a Native American pleading across the sea, “Come over and help us” (cf. Acts 16:9). As soon as the early settlers came to Massachusetts, they quickly set up meeting houses for the assembly of God’s people. This demonstrates their burden for promoting and preserving the faith they established. We can see this reflected in a plaque at Harvard University, founded in 1636, six years after the settling of Boston.

“After God had carried us safely to New England and we had built our houses, provided necessaries for our livelihood, reared convenient places for God’s worship, and settled the civil government, one of the next things we longed for and looked after was to advance learning and perpetuate it to posterity, dreading to leave an illiterate ministry to the churches when our present ministers shall lie in the dust.”

God blessed the prayers and labors of these early American Christians. Harvard’s College Laws stated that students must “lay Christ on the bottom, as the only foundation of all sound knowledge.” Requirements for students included Hebrew, Aramaic, Greek, Syriac, and Latin to exegete Scripture faithfully. With this foundation, the churches were strengthened. Between 1642 and 1689, 46% of Harvard grads were ministers, and according to a 1696 survey, 62 out of the 71 ministers active in Massachusetts were Harvard graduates.

Moving ahead a couple of centuries, and a few miles down the street from Harvard, in Watertown, a group of new Baptists converts are discussing the gospel around the mill at the river in the 1820s. As their numbers grew, they dreamed about a Baptist church in their town instead of making the trek to neighboring towns for fellowship. So, after securing land from John Coolidge, the ancestor of President Calvin Coolidge, they built a building on Mt. Auburn Street and named it First Baptist Church of Watertown. Looking at the church’s history, it’s remarkable how similar this church is to my own. They gathered together under the priority of the Scriptures and the centrality of the gospel. They practiced church membership and discipline, discipled the church, trained future pastors, and evangelized their town. God blessed the work of these zealous New England Christians. It’s so encouraging to review the past.

The Present

If we were somehow able to transport someone from 1636 or 1835 Boston to the present day, I’m sure they would be shocked.

While Harvard University stands at the pinnacle of academic prestige, it also unashamedly barreling forward in a secularist worldview that would make its founders fume. Just recently, the Ivy League school raised eyebrows by hiring an atheist chaplain. Remarking on the hire, the new chaplain says, “We don’t look to a god for answers…We are each other’s answers.”

When I look out the window of our church, I see the belfry from First Baptist Church. And as I do, I’m reminded of the danger of doctrinal downgrade. The gospel that birthed the church was abandoned, and so it died. Now it houses condos. This is replicated multiple times on our street alone and dozens and dozens of times throughout New England.

This is unacceptable. As a native New Englander, I’m deeply burdened for my neighbors. I grew up never hearing the gospel. Imagine that? The statistics show that this is the case for many in our area. Most of our church members are the only Christians their neighbors, coworkers, and friends know.

This is not the final chapter in the story. It can’t be. For people who believe in a powerful gospel and a God who delights to rescue and receive sinners, we cannot throw dirt on the Northeast. There’s work to be done. Yes, New England is a spiritual graveyard; but Jesus is the resurrection and the life.

And so, as we stand in the graveyard preaching the gospel, we’re getting excited seeing the cold ground beginning to move.

Over the last few decades, workers have been trickling in to the area to serve this needy area. And we see fruit. For example, in just the last few months, I’ve witnessed such encouraging scenes in each of the New England states. There are groups of pastors who meet to pray, encourage one another, and partner for the work of ministry. There’s no competition, just like-mindedness, and a deep burden. These are Gospel commandoes that are working to take ground back. Churches are training men for ministry and sending them out to plant, revitalize, and strengthen other churches. Local churches are giving out of their poverty to support these works. I see Simeon Trust workshops bursting at the seams and multiplying because more pastors are working to improve their preaching. I see an influx of people moving from other parts of the country to participate in the work—many of whom aren’t in ministry but realize they can be a blessing to local churches by working and serving here. The beacons of Gondor have been lit, the people are assembling, and the work is moving forward.

The Future

I don’t know God’s plans for New England, but I’m hopeful. This hopefulness stems from the heart and mission of God. He loves to write stories that magnify his grace by exalting his Son. But while he often does it in unexpected times and places, he always does it according to his means. God uses the faithful proclamation of his Word in and through the life of his church. The ordinary means of grace is what brings extraordinary results. So as I look around and see faithful pastors doing the fundamentals of blocking and tackling—evangelism and discipleship—I see God’s blessing.

The ordinary means of grace is what brings extraordinary results.

But we need help. There was a day when New England sent missionaries to the other parts of the country. But now, the roles are reversed. Jesus tells us to pray for laborers, “Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:37–38).

We need laborers. Pray that God would provide workers for this mission.

Consider coming to New England. If you are in ministry and are thinking about serving in a mission context, consider joining us here. There are rural, suburban, and urban contexts.

If you are not in full-time ministry, consider if you’d be willing to relocate to work in a needy area. Odds are, the job you do in your area could be done here. You may be able to come and help a church struggling to be faithful amid a strong headwind of adversity. Consider partnering to support the mission financially. Couple the fact that we live in one of the most expensive areas in the world and that there aren’t many Christians here, we rely on the support from churches outside our area. Would you consider joining us? If so, I’d love to talk with you.

Yes, New England is a spiritual graveyard; but Jesus Christ is the resurrection and the life. The gospel is powerful. The cold ground is beginning to move. May God be pleased to bring and sustain life!

Here are some of the books I enjoyed this Summer.

The Dutch House, Ann Patchett. After moving out of poverty and into the Dutch House, a mansion in suburban Philadelphia, Cyril Conroy thinks he is entering into a paradise. Instead, what follows is a gripping account of a family struggling with the ongoing effects of a paradise lost. As questions linger and relational wounds fester, siblings Danny and Maeve face the ones who’ve hurt them. The story drives you to see that everyone has clay feet and that there’s often much more to the story than what you see. I listened to the audible book narrated by Tom Hanks. It was outstanding. Themes: Fall, Exile, Redemption, Family

R.C. Sproul: A Life, Stephen Nichols. R.C. Sproul’s life continues to shape the church even after his death in 2017. Many people, like myself, feel like they are walking into one of his lectures already in progress. We assume the man without knowing him. This is why a biography like this is so helpful. Stephen Nichols tells the story of Sproul’s life by pulling the thread of important influences in his life. Watching how his relationships and experiences shaped him was like a multi-part sermon on the doctrine of providence. I came away encouraged afresh to do the regular work of prayer, study, and teaching. And perhaps most surprising of all, I was refreshed to read of Dr. Sproul’s loving relationship with his wife. What a treasure this book is. Themes: Pastoral Ministry, Marriage, Providence

The Midnight Library, Matt Haig. Everyone lives with some degree of regret, wondering how things might have been different if they did things differently. Too much of this can eat you up and lead to despair. The Midnight Library is a tour through what would’ve happened if things were different. And, as we’d expect, it’s not always what we might think. Through the life of one woman, Nora Seed, readers see the implications of the various changes. I found the book to possess a couple of key attributes: it was entertaining and thought-provoking. Like an enjoyable walk without much elevation, the path through the book left me refreshed and invigorated—especially concerning the small things of life. Themes: Providence, Stewardship, Death, Regret

C.H. Spurgeon Autobiography: The Early Years, 1834–1859, Spurgeon. I regret to say that while I’ve often intended to read Spurgeon’s autobiography, I’ve never picked it up. This summer’s road trip afforded me the perfect opportunity. Listening to Spurgeon’s own reflections about his life and ministry rebuked my procrastination. His preaching and writing continue to shape our generation. But it was how much he put his heart and soul into his ministry that struck me. We read of a man who is laser-focused on his calling to preach Christ from the very beginning. This resolve only served to make the cuts of criticism deeper. I also enjoyed hearing his wife, Susanna’s reflections. The book reminded me afresh of the glory of Christ and the need for all Christians—especially pastors—to faithfully plod, day after day, in the ordinary so that Christ would be seen as extraordinary. Themes: Preaching, Evangelism, Marriage.

Valiant Ambition: George Washington, Benedict Arnold, and the American Revolution, Nathaniel Philbrick. The late 18^th Century is one of my favorite periods in history. As pastors, we often focus on what was happening in the church during the periods of the First and Second Great Awakenings, but the historical events enveloping it are also significant. In the second book of his trilogy, Nathaniel Philbrick focuses on the Revolution’s most famous person, George Washington, and it’s most infamous, Benedict Arnold. As is often the case, the historical details reveal the complexity of the matter. Piecing together the events, Philbrick portrays Arnold’s bravery while also showing his selfishness. He is also not shy about highlighting some of Washington’s shortcomings while highlighting his relentless pursuit of what he thought was best for his country. There are great lessons here about the fruit of humility and the deadly poison of pride. Themes: Leadership, Providence, Pride and Humility

First let me give you a bottom-line proposition: The path to apostasy is paved by bricks of apathy towards Christ. If you want to persevere, then give attention to your affections.

Now, how does this happen? This walk down the road to apostasy is intended to illuminate a dark and often camouflaged way.

1. Neglect. When someone is routinely neglecting the common means of grace you can be sure that there will be spiritual consequences. Just as an unhealthy diet will affect the body so the negligence of spiritual food will adversely affect the spiritual life. Here I mean the neglecting of the Word of God (personal Bible reading), Prayer, Meditation, Corporate Worship Gathering, and Community Life (service and discipleship). This withdrawal may seem simple and harmless but it is an active disconnect. It is a brick in the path toward apostasy. Not all neglect leads to apostasy but all apostasy is paved with bricks of negligence.

2. Indifference. Specifically, this is indifference to the glory of Christ and his Word. Suddenly, Jesus isn’t so impressive. He becomes routine. His glory is no longer bedazzling, instead, it becomes common. Instead of longing for heaven, an indifferent heart becomes more at home in this world. Sin no longer moves us to tears, it may even make us laugh.  Where sin used to make one blush now it’s the things of God that make them ashamed. You can see how this builds off of the first brick: negligence of the ordinary means of grace will grow an indifferent heart. Why? Because we see the glory of Christ through the Word of God by means of the Holy Spirit (2 Cor. 3:18; Jn. 17:17). When we fast from the Bible, our eyes will grow dim of Christ’s glory.

Pastors know this. We’ve seen it before. This is why we begin to earnestly reach out, exhort, admonish, and encourage hearts back to Christ. We know the materials that build the path of apostasy. When we see the bricks of apathy gathered, we react.

3. Frustration. Neglect fuels indifference and it gains momentum like an avalanche. Soon it blossoms into frustration. This is because it is very difficult to continually engage an indifferent mind with a cold heart. They lack the mental recourse to refute a heart that does not prize Christ. The heart is cold and the arguments for Christ are eclipsed by the sermons of self-worship. Soon, the frustration of having to perform Christianly and keep up the pretense of loving and loyally following Jesus will be overwhelming. Frustration grows quickly into an uncontainable force. Like a shaken-up bottle of soda, it needs relief; they can no longer live with the dichotomy between head and heart. Soon, you give way to your heart and relieve your mind of the frustration of the contradiction, and simply walk away. Selfishness rushes in to seize the now empty house, swept and put in order. And the latter end is worse than the first.

This path has been walked many times. People who have watched it can see the danger of simple negligence.

The path to apostasy is paved by bricks of apathy towards Christ. If you want to persevere, then give attention to your affections.

We must battle for delight in Christ even when our heart seems cold.

Why are you cast down my soul?
Hope in Him who saves you
When the fires have all grown cold
Cause this heart to praise You

We must continue to wear out a path to the cross to preach the reality of the gospel to our hearts.

We need to have the beauty of Christ arrest our affections so that he makes all competition seem puny in comparison. This intentionality starts with an open Bible, a heart inclined to God in prayer, and sober honesty about the danger.

If you don’t think you need this then you show your vulnerability already. Do not neglect so great a salvation. If you do you will in fact drift away (Heb. 2:1–4). This is the repeated warning of Scripture. The wise man heeds and the fool reclines to himself.

Again: The path to apostasy is paved by bricks of apathy towards Christ. If you want to persevere, then give attention to your affections.

On top of this, at least for the Senior or Preaching Pastor, there’s an ongoing consideration of the next sermon. Sundays are relentlessly persistent. In a job full of surprises, the pastor can be sure that every 168 hours—regardless of what else may come up—Sunday’s coming.

The challenge lies in trying to process and pastor through these varied burdens faithfully. How can the pastor be in the moment when his mind (and heart) is pulled in a dozen different directions?

I’ve observed a common trait among pastors able to maintain stability even when sailing through the choppy waters of ministry. These guys have learned how to compartmentalize.

When you read compartmentalize, you may have a negative perception of the word. It can be harmful to ourselves and others if we don’t deal with our emotions or thoughts. Certainly, we are familiar with the dangers of theological compartmentalization between our doctrine and devotion or the gospel and our obedience. But what I’m referring to is not compartmentalization to avoid dealing with issues but rather to do all that we need to do as pastors faithfully.

If you want to compartmentalize—close the door without closing your heart—then you need to work at it actively.

How can you go from the counseling room to sermon prep without being distracted in the study? How can you go home and be with your family when your heart is shredded by the guy who just destroyed his family? How can you get the sleep at night that you desperately need when you are worried about how the church will respond to a divisive church member? How can you be a pastor who fights through the weight of ministry? And, how can you do this without checking out? How can you close the door without closing your heart?

I think learning how to compartmentalize will help.

How can you do this?

It seems like this is a pastoral muscle that needs intentional training. You need to build and train the muscle so you can respond at the moment. If you want to compartmentalize—close the door without closing your heart—then you need to work at it actively.

Here are some ideas to grow the pastoral muscle of compartmentalization.

1. Cast your anxiety on the Lord. We know this but too often forget this. Work to develop the pastoral reflex of prayerfully admitting your weakness, fear, anxiety, and anger. How would you counsel a pastor gripped by anxiety? I bet you’d point them to 1 Peter 5:6-7.
2. Recognize the Devil’s fingerprints. Our enemy loves disunity in a church. He also loves distracted, prayerless pastors. Don’t be ignorant of his schemes (2 Cor. 2:11); he loves to lead us away from a sincere and pure devotion to Christ (2 Cor. 11:3). Visit the divine armory and outfit yourself like a proper soldier of the King (Eph. 6:10–18). You may think doing battle will have the opposite effect, but actually, it frees you to breathe and trust the Captain of our salvation.
3. Rest in the shadow of your Defender. You don’t have to defend yourself against every criticism or attack. It’ll consume you and distract you from the rest of your work. Also, you won’t defend yourself anywhere nearly as well as Christ does (Rom. 12:12, 19–21).
4. Remember your limitations. You can’t do everything. You’re not the Chief Shepherd. You’re neither gifted nor intended to do everything. Allow yourself time and space to prayerfully seek the Lord’s wisdom and the help of other godly leaders that the Lord has placed around you.
5. Remember your responsibilities to the Lord and his church. Sometimes I’ll find myself talking to myself, “Erik, do your job.” The pastoral heart that pursues the one does not neglect the 99. Regardless of the weight of the burden, the sermon needs to be prepared, the counseled deserves to be heard, and the church needs your praying.
6. Remember God’s past faithfulness. It’s so easy to forget in the fog of war. Remember how faithful God has been to you. He’s saved you and been with you every day. Recount his blessings and faithfulness. Sing Great is Thy Faithfulness. Meditate on this truth. He’ll get you through it.
7. Reel in your imagination. Have you noticed how creative you can be when you’re in a tough spot? You can almost see the future perfectly. You can fill in all the margins with what you believe is going on. You can read motives almost as clearly as the end of the story. You engage in fictional conversations. All of these things are unhelpful. They feed the fire of anxiety. So as you begin to put on the pastoral virtual reality glasses, check yourself and reel in your imagination. Then, prayerfully cast your burdens on the Lord.
8. Stop torturing yourself. Like a dog returning to vomit, we can continue to revisit the people and problems that bring you great pain through social media. Permit yourself not to monitor the social media accounts of people who walk away from the faith, gossip about you, and otherwise cause disunity in the church. Some guys do great harm to themselves by returning to this day after day. Leave it to the Lord.
9. Give yourself to your family. When you leave work to go home, really try to be mentally and physically present with your family. I know that emergencies happen; we can’t predict or prevent these. But too often, pastors bring it on themselves by constantly checking emails, texts, and social media. Secular productivity gurus advocate a shut-down ritual each day. I think pastors would benefit from this as well. When I finish the day at work, I leave my computer in my study and am off social media and email in the evening. There was a time I didn’t do this, and I regret these seasons. This is an easy win in the compartmentalization department.
10. Resist self-medication. When you feel bad, the temptation is to medicate yourself with food, alcohol, entertainment, etc. But this never works. It ends up magnifying both you and the problem while also making you feel guilty. Prayer does the opposite. It humbles you, relativizes the problem, and gives you peace.
11. Pray for and pursue rest. Sleep is a gift from God (Psalm 127:1–2). Pray for, pursue, and praise God for it.
12. Get a hobby. Find something that you want to do outside of your life as a pastor. Carve out time to do it. This builds in a time block of natural compartmentalization.
13. Exert yourself physically. Focusing on other things builds this muscle of compartmentalization. Physical exertion demands your attention, whether you are walking, running, cycling, lifting, rowing. In addition to helping you physically, this has the byproduct of training you to set aside your trouble and focus on what’s at hand.

I think there’s more to say here, but I have to go home to my family. If you’re a church member, pray for and encourage your pastor. It’s a tough calling, and this has been a challenging season. If you’re a pastor, I pray you find encouragement here to work this muscle. Reattach your grip to the rope and hang on tight for another week. The Lord is faithful. And, he’s worth it. In due time we’ll stand before him, our current worries fading away as we are enveloped in his infinite glory!

But with the God of the Bible, we find the most unique and attractive being. God is both powerful and loving. He’s omnipotent and omnibenevolent. With God, his ear of compassion is not distinct from his arm of power. Think about this truth, dear Christian believer. Like a mother in a crowded room has her ear tuned to the cry of her baby, so too, the God of heaven’s ear is trained to hear the cries, fears, anxieties, and burdens of your heart. And even more, his heart is moved to act on your behalf to defend and to bless.

The God who upholds the universe keeps count of your tears in his bottle.

King David sang of this in Psalm 21, “Now I know that the Lord saves his anointed; he will answer him from his holy heaven with the saving might of his right hand.” (Psalm 20:6) The Lord is transcendent–in his holy heaven. But he is also immanent, he draws near to save his anointed.

Like getting used to a beautiful painting or a mountain view, we can fail to appreciate the beauty of this truth over time. There is no other being in the world that has infinite power and compassion. And even more, God in his unrivaled strength is also sympathetic to you in your suffering. The God who upholds the universe (Heb. 1:3) keeps count of your tears in his bottle (Ps. 56:8). Certainly, you would benefit today from reflecting upon infinite power and compassion towards you in Christ. Freshly consider the beauty of his attributes functioning together to securing your joy and trumpeting his glory.

Can you imagine hearing Jesus read and preach the Scriptures? It would be a sight to behold: the Word incarnate proclaiming the written Word–which proclaims him!

One day a small synagogue audience experienced this firsthand. Jesus went to his hometown, Nazareth, and according to the custom, he opened up the scroll and began reading the Word of God. The text was Isaiah 61, concerning the promise of God’s coming Deliverer who will bring salvation for the suffering people of God (Luke 4:18–19). Then he told the audience that the passage is fulfilled in him. He is that Savior!

Those hearing his words couldn’t deny the attractiveness and power of his words. They marveled at the words flowing out of his mouth. And it seems like, for a moment, they were going to worship him. But instead, they shake loose from their marvel and reason to themselves, “Is not this Joseph’s son?” He’s nothing special. He’s just like us.

Their response is not unlike many today who hear the good news of the gospel. For a moment, the waterfall of grace captures their heart’s gaze. They marvel. They listen. They hope. But then they stop listening to the Word and start talking themselves out of it. They can’t buy it.

The humanity of Christ is not meant to repel but draw us. He came to dwell and identify with us. He also came to save us. Hear again the gracious Words flowing from his mouth. He is the One sent to give sight to the blind, liberty to the oppressed. He is proclaiming the good news of the kingdom of God. Receive, rest, and reflect upon his gracious words.

When we get in trouble, we’re usually far more concerned with mercy than justice. If the police officer pulls you over for speeding, you aren’t hoping that he upholds the law. Instead, you’re hoping for a break. This doesn’t mean we want a world without justice and only mercy, does it? Of course not. This would be chaos. In a world of misfits and disorder, we need an administration of justice. At the same time, we crave expressions of just mercy.

This is one reason why the cross of Christ is so compelling. Every single person is in trouble. We’ve “all sinned and fall short of the glory of God” (Rom. 3:23). The law of God pulls us over, and we are guilty. We have no defense. What we want is mercy.

Will God give us a break? He can’t. He doesn’t compromise.

Instead, he does something far better. Instead of compromising his justice to show mercy, he demonstrates his justice while showing mercy. How is this possible? Jesus suffered the penalty on the cross due to sinners like me and you (Rom. 6:23). He satisfied justice! And at the same time, he secured forgiveness for all who would believe in him (John 3:16). God doesn’t compromise his justice to show mercy; he demonstrates his justice and shows mercy. In this way, God is “just and the justifier of the one who has faith in Jesus” (Rom. 3:26).

Dear Christian believer, look at the cross of Christ and see the attributes of God singing together in beautiful harmony. God doesn’t compromise; he’s just and merciful at the same time.

There are seemingly endless opinions about how to answer this question. Most connect it to something we need to do. On the scale of difficulty, it ranges quite a bit. On the one side, it seems relatively easy: all you must do to go to heaven is die. And on the other, it appears hopelessly out of reach: you must be good enough that God will accept you.

What do you think? How would you answer this important question?

Only the Blameless Are Welcomed

King David asked and answered this question when he wrote the 15^th Psalm. In the introductory verse, he asks, “O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill?” (Ps. 15:1) This is about who gets the privilege of being in God’s presence. Who is welcomed to come and stay in the happiest place imaginable?

What’s the answer? David writes, “He who walks blamelessly and does what is right…” (Ps. 15:2). Reading these words could take the air out of the room. Is David saying that only the blameless are welcomed to stay?

Yes, that’s what he’s saying. He goes on to explain in the subsequent verses what this looks like in their character (2), relationships (3), values (4a), integrity (4b), and money (5). The one who is welcomed into God’s presence is the one who loves God and their neighbor. They are the one who keeps God’s law.

What if I’m not Blameless?

How do we measure up? If we’re honest, we don’t. Who among us could wear Psalm 15:2 as our life verse, “I walk blamelessly, do what is right and speak truth in my heart”? If we are tempted to raise our hand and say, “me!” We’re undone by the third clause concerning speaking truth in our hearts.

So what do we do about this?

If you’re a professing Christian, you might read this and be discouraged and confused. How can I go to heaven if I’m not blameless? At the same time, you read through this list, and you see the virtues that you desire. And what’s more, you’ve noticed them growing in your life. You find yourself living more in line with God’s Word, protecting the reputation of others, speaking to give grace to those who hear, keeping your word (even when it’s costly), and valuing people more than money.

Should this noticeable but imperfect reflection of God’s Word discourage you? On the contrary, the emerging buds of godly character should encourage you. The presence of fruit in your life is indicative of the presence of the Holy Spirit. He is actively working in your life to conform you to the image of Jesus (Rom. 8:29). The evidence of this is the fruit of the Spirit (Gal. 5:22–23).

This could also be confusing. How does God accept imperfect reflection of his Word? Did God somehow lower the standard? Is he grading this exam on a curve? Not at all. The basis for how God could accept you and me–imperfect people–is because Jesus Christ lived perfectly in our place. He kept God’s law and was treated like a lawbreaker on the cross so that God could treat people like us (lawbreakers) as law-fulfillers (2 Cor. 5:21). Jesus lived obediently to God’s law and died sacrificially to pay its demands. He did this for us. This is how imperfect people can be regarded as blameless. And it’s why all who put their trust in Christ will never be moved (v.5).

Christ Took the Mountain

It is true; only the blameless are welcomed to stay in God’s presence. Only those who do what’s right are permitted to dwell on his holy hill. And this happens because our Lord Jesus Christ took the mountain for us. He marched up the hill of difficulty to win our passport to heaven. He defanged Satan and defeated death. He earned our everlasting righteousness and paid our everlasting debt. Our sin is removed and our passage to glory secured. Jesus Christ “swears to his own hurt and does not change” (Ps. 15:5). He keeps his word, even when it’s costly and difficult.

This realization prods us to humility (because God loved us when we were unlovely), gratitude (because Christ died for lawbreakers like us), and holiness (because we see the Holy Spirit working in us).

My primary issue isn’t that the world around me is so comfortable embracing and affirming this. I expect it. Instead, I’m concerned with how eagerly Christians are beginning to do the same.

Reasons for Increasing Affirmation

I think a couple of reasons for this shift jump to the forefront.

First, there’s an over-correction. For many years, merciless scorn has been the standard religious reaction to homosexuality. We’ve lacked empathetic compassion that marks the heart of Christ. Too often, we spoke the TRUTH in love (heavy on truth, light on love). But now, it appears the pendulum is swinging the other way. To compensate, many are speaking the truth IN LOVE (big on love, light on truth). Before we left out the love – which wasn’t truthful. But now, as a reaction, I fear we are neglecting the truth – which isn’t loving. I understand (and empathize) with the reflex, but I don’t think it’s any more helpful than what it’s trying to correct.

Second, there’s a biblical burden. Many Christians are affirming those in the LGBTQ+ community because they want to welcome them into the church. The biblical burden comes from seeing Jesus inviting sinners and outsiders to come and join him on the way. We want to see people who don’t know Jesus come to follow him. Many people express their love and support out of a desire to bring people to Jesus. They want them to know Christ. I don’t think any thinking, feeling believer would quibble with this impulse. Instead, it’s how the burden gets worked out that raises the issue.

Categories for Concern

When I listen to and observe professing Christians who affirm the goodness of the LGBTQ+ movement (whether a reluctant side hug or full-hearted embrace), they seem to fall into at least three categories.

Rejection of the Bible’s Authority. The Bible is clear on sex, gender, and marriage. God created sex as a good gift to be enjoyed exclusively within the marriage covenant between a husband and wife, a biological man and woman. This is consistent throughout the Old and New Testaments (Gen. 1:26–28; 2:15–25; 19; Lev. 18:22, 20:13; Mark 10:6–12; Rom. 1:26–27; 1 Cor. 6:9–10). Remember, this was taught and affirmed by Jesus, the most loving man who ever lived. It’s difficult to see how anyone could reject the Bible’s clear teaching on this issue and still claim to be following Jesus.

Ironically, to emphasize God’s love in such a way that it crowds out his other attributes–even in the name of loving others–is actually unloving to God.

Confusion over God’s Character. It’s common for people to emphasize certain aspects of God’s character over others. As mentioned earlier, God’s love tends to be emphasized over his other attributes. It’s like God’s love squeezes out his holiness, righteousness, and goodness. But this is not what God is like; he’s not made up of parts. We can’t slice him up into parts like pieces of a pizza. No attribute of God is more important than another–all are central to his essence. Also, no attribute can oppose another (i.e., love doesn’t overrule righteousness). This is hard for us to get because it’s not the way we are. We may have stronger character traits that pronate to our values and experiences. But God is, what theologians call, simple. He’s not made up of parts cobbled together by different compounds. He is the self-existent One, eternally perfect, self-sufficient, unchanging, and glorious (Ex. 3:14; Ps. 90:1–2; Mal. 3:7; John 5:26; Rom. 11:33–36). Ironically, to emphasize God’s love in such a way that it crowds out his other attributes–even in the name of loving others–is actually unloving to God. This is something that I trust many big-hearted followers of Jesus haven’t fully considered. It would be unreasonable for them to attempt to show God’s love for others while expressing intolerance for who God actually is.

Unintentionally Marching in the Parade. The Apostle Paul warns of not only the practice of various sins but also commending them, “Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Rom. 1:32). Christians can be tempted to conflate the practice of maintaining a relationship with a friend or family member by approving their choices. There’s a big difference between having a meaningful, gospel-adorning relationship and marching in a pride parade. I think that well-meaning Christians can, by approving sin, unintentionally deny the Bible’s authority. The old adage of “loving the sinner but hating the sin” is subtly replaced with “loving the sinner requires I approve of the sin.” Followers of Jesus would benefit from giving this more thoughtful consideration.

Two Final Suggestions

I’m fairly certain that what I’ve written here is unpersuasive to those who would deny the authority of the Bible. But I’m trying to reason with those who love God and want to love their neighbors well. Christians who want to love their LGBTQ+ neighbors and faithfully love God must think biblically about how they do it.

As I’ve tried to think about this, it seems to come down to two simple questions and answers.

1. Do you want to be loved and faithful? Realize this is impossible. You can’t affirm what God’s Word says (be faithful to God) and be affirmed by the world around you. Despite our best efforts, we will fail at one or the other.
2. Do you want to be loving and faithful? Be clear and compassionate with the gospel. The only way to speak the truth in love is to faithfully, winsomely, and boldly share Christ. Here we point people to God’s true love and have integrity as Christians with our relationships.

This can even happen for Christians when we think about the Great Commission. Most people who have been following Jesus for more than 5 minutes know about this passage in Matthew 28:19–21. Jesus deputizes his disciples to make disciples of all nations and teaching them to obey everything he commanded them. This is why churches prioritize missions, equipping, church planting, and revitalization work.

But an honest conversation reveals degrees of discouragement, apathy, and inactivity in this area. Why? I think part of the reason is, we’re so familiar with the Great Commission that we may be overlooking something massively important about it.

The Context of the Great Commission is a Miracle

When Jesus stood before his followers to commission them, he did so as the resurrected King. Think about how this would’ve affected them. Just days before, they witnessed Jesus’s arrest leading to this crucifixion, death, and burial. Their hope seemed to be buried in the ground.

But now, Christ has risen from the dead. Standing before them is the man who defeated death and defanged the Devil. Their sin-conquering Savior was not only alive but now deputizing them to go and tell everyone about it.

The context of the Great Commission is a miracle. And this has to inform how we read the passage. Our victorious Lord commands his followers to proclaim the victory. The fact that he has defeated the greatest enemies possible means that his mission is unstoppable. When facing opposition and discouragement, the believer would do well to remember the context of the Great Commission. Christ is unstoppable.

The Content of the Great Commission Expects a Miracle

Jesus tells his followers to proclaim the gospel and then teach them to obey the Scriptures. Let’s be honest: this isn’t an easy sell. Humility goes against our natural grain. People aren’t willing to admit that they’ve sinned, let alone say they are a sinner. Many others would rather die than say there’s a God they are accountable to. The gospel message says we are guilty, unrighteous, and unable to do anything about it ourselves. But God, being rich in mercy and love, provided salvation in Jesus Christ. If we believe in him, trusting and treasuring him above all, then we will be saved from our sin. This begins the new life of obedience where we submit to the Bible and gather together with other believers who believe the same things. It’s not an easy sell.

The fact that Christ defeated the greatest enemies possible means that his mission is unstoppable.

But what about the context? The message is hard to believe, but the One who calls us to his mission can do the impossible. He charges us to do the hard work promising to faithfully be with us (Matt. 28:20) and powerfully build his church (Matt. 16:18). The context informs the seemingly impossible task. He has done the miraculous, and his mission expects further otherwise unexplainable results.

The Cynics of the Great Commission Don’t Believe in Miracles

Sometimes we get discouraged about the mission. We don’t see the results we’d like. The sting of rejection lingers. The footsteps of apostasy haunt us. The seemingly unanswered prayers fatigue us. Looking through natural lenses, we could conclude the gospel is not working. Thinking like entrepreneurs or fishermen, we might conclude it’s better to pack up and go home. Maybe we should do something else.

But this is thinking naturally, not supernaturally. Remember the context of the Great Commission. Everyone was ready to go home after Good Friday. That’s the point. Christ rose from the dead and surprised everyone. He changed the whole narrative. He’s alive, ruling, reigning, and unstoppable.

Doubting and discouragement are natural. Even the original disciples experienced this when they stood face-to-face with resurrected Christ (Matt. 28:17). But we can’t stay here. Run back to the Great Commission and revisit the context. The whole thing comes to us with an accent mark on the miraculous. This has to inform how we pray and participate in Christ’s mission. And it certainly will keep us from the unhealthy familiarity that breeds cynicism and discouragement.

To Demonstrate his Power

The first reason is it demonstrates that Jesus has the power to heal. His power dwarfs your pain. Sometimes Jesus heals with a word and other times with a physical touch; in every case, when he heals, he demonstrates his power. The implication is that the one who can remove the manifestations of the curse of sin also can remove sin–forever (Mark 2:1–12).

To Demonstrate his Kingdom

Secondly, Jesus’s healing demonstrates that a new age is dawning. When you see Jesus healing, you’re meant to see there is in-breaking of the kingdom of God. Reading the book of Matthew, you see the King who has the power to bring in this new age where there will be no more pain, suffering, tears, or death. Amid the flurry of healing activity in a sample passage, we see Jesus heal a leper, heal a paralyzed man, Peter’s sick mother-in-law (Matthew 8:1–17). But while the shadow of the New Creation is over this home, like a magnet, all of those who were oppressed by demons and sick were brought to him. Matthew sees this as a fulfillment of Isaiah’s promised rule of the Messiah (Matt. 8:17).

To Demonstrate his Compassion

Finally, Jesus’s powerful healings demonstrate his compassion. “When he went ashore he saw a great crowd, and he had compassion on them and healed their sick” (Matt. 14:14).

It’s as if compassion became incarnate.

Theologian B.B. Warfield observed that the emotion most frequently attributed to Jesus is compassion. What’s so surprising about this is how rare the term was at the time of the New Testament writing. The word was non-existent. Warfield notes that it was unknown to the Greek classics, and it first appears in the Gospels. Spurgeon says that the gospel writers “could not find a suitable word in all of the Greek language that suited their purpose, and therefore they had to make one.”

It’s as if compassion became incarnate. It’s from another world. When Jesus heals, we see his compassionate heart on display. And his heart in heaven remains as it was while here on earth. Reading these passages is an invitation to believers to “take our hands, and lay them upon Christ’s breast, and let us feel how his heartbeats and his bowels yearn towards us, even now he is in glory.” (Thomas Goodwin) He is not ashamed of us in our weakness; instead, he’s compassionate towards us.

Consider Jesus

If you are suffering from sickness or chronic pain, perhaps like the woman who spent all of her resources and did not get better but only worse (Mark 5:26), contemplate Christ your Savior! He is the one who sympathizes with you in your weakness also has sufficient power to remove your pain and suffering. And indeed, he will! The kingdom he inaugurated is speeding towards you. In the age to come, you will realize in your body what you know in your mind: the weakness, pain, and suffering that now plagues you, has an expiration date.

Character of God

The point of Bible study is to encounter God. While we may not find God mentioned in every verse, the goal of reading the Bible is to learn more about who God is. When we read the Bible, we should be asking God to help open our eyes to behold wonderful things about him from his Word. When we read the Bible, we should be asking, What does this passage teach me about who God is? Perhaps it reveals something about God’s attributes, promises, law, or providence. It could be straightforward like in Ex. 32:5–8, or it could be revealed via the narrative (Gen. 19:1–29, Gen. 50:15–21, or the book of Esther). Before looking for personal application, consider the theological understanding. This will shape the personal application.

Write down what you see.

Responsibility

Next, ask, What does God require from people from this text? Is there something commanded? Is there something modeled that reflects what God has prescribed elsewhere in the Bible? Sometimes it’s straightforward, for example, the Ten Commandments (Ex. 20). Other times, it may be referenced on the way to a parable or narrative (Luke 18:9). It could be shown through the course of the narrative (Luke 19:28–40). In the New Testament, so much of the discourse writing can help you understand the Old Testament narratives. If you can answer the question: what does God expect or require from people here, then you are on the right track.

Write down what you find.

Attitude and Actions

Content with moving the bookmark forward or learning new information, we can be tempted to skip over this crucial step. But growth comes by pressing down the light of Scripture upon our hearts to reveal the idols lurking in the shadows. What we’re doing here is connecting the dots from the Character of God and the Responsibility in the passage to our own lives. We’re asking: What does this reveal about my attitude and actions?

Write down what you discover.

Meditation

Here we are asking how the study of this passage vectors me to trust and treasure Christ more. When we look at what God requires and how we fall short, we can then consider how Christ perfectly lived where we failed and died to pay the penalty for our sin. In other words, we are looking to discover how Jesus saves us from our law breaking by his doing and dying for us.

Furthermore, I like to grab a phrase or verse from the passage that sticks out to me. I’ll often write it down or try to memorize it and then keep it with me throughout the day as a spiritual lozenge. Just turn it over in your mind and heart as a prayer prompt for delight.

For example, let’s say I’m reading Ephesians 5:1–21 in my Bible. Here’s how I recently went through it.

Character of God

In this passage, I see that God is pure (5:3–6), light (5:7–14), and wise (5:15–21).

Responsibility

We are supposed to reflect God’s character like beloved children (5:1). The various commands flow out under these headers of purity, light, and wisdom (contrasted with their obvious opposites).

Attitude and Actions

I see nonconformity in my life in how I speak to others (carelessly, rudely, ungratefully). I’d cite specific examples.

I can also see it with a lack of stewardship of time (5:15–16), even by not being intentional with time like I should. I’d also cite specific examples.

Meditation

I would consider Christ who “loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Eph. 5:1).

Christ loved me before conversion in my sin and now after conversion while I still sin. His perfect obedience is my standing before God. God’s pleasure with Jesus secures his pleasure with me. When I consider that Jesus always did what was pleasing to his Father (John 8:29), then I can humbly repent and gratefully trust in Christ. This brings the treasuring I’m after.

I could then grab onto a verse like verse 20, “giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ.” I would write that down or memorize it to chew on in meditation and prayer throughout the day. It keeps the gospel sweetness on the tip of my tongue.

Why do we read the Bible? Reading the Bible is intended to procure our worship by revealing who God is, what he expects from us, where we fall short, and how Christ is just the Savior we need. There are many helpful tools that help Christians to read the Bible in this way. Early on in my ministry, when I was an intern, a pastor at the church developed an acronym that we used to help disciple people. It’s simple and versatile (it’s also easy to use in family devotions, small groups, or in one on one Bible reading). Over the last two decades, I’ve continued to use it and share it with others. I share it with you hoping it serves you well also.

The Apostle Paul engages in contrast in Romans 5 as he lines up two key men in the history of the world. It’s like he runs a magnet over all the people who ever lived, and two emerge above the rest. They are Adam and Jesus.

When he contrasts Adam and Jesus, what does he find? The primary areas of contrast involve what each one did and the results of what they did. In other words, there are actions and results. And what we find when we contrast Adam and Jesus is this: there are parallels but there are also contradictions.

The Contrast of What Each Did

When we look at Adam, we see that his actions could be summarized by the word: disobedience. Here we are talking about the act of defiance in the garden of Eden (Gen. 3). In Romans 5, Paul labels it with three words, trespassing (15, 16 (x2), 17, 18), sin (12, 14, 16), and disobedience (19). But in contrast to the first Adam, the last Adam, the Lord Jesus is described in terms of righteousness (18) and obedience (19). In these two words, we find Jesus perfectly obeying God’s Law. We know that Jesus never sinned (2 Cor. 5:21). He always did what was pleasing to his Father (John 8:29). When looking at the law, his job was to fulfill it perfectly (Matt. 3:15). In the Garden of Gethsemane, he declared, “not my will but your will be done” (Matt. 26:42). The contrast is stark. Adam disobeyed God’s Law and Jesus obeyed it perfectly.

The Contrast of What Each Brought

What is the result of their actions? In a word, Adam brought judgment. We see the result of his action was death (12, 14, 15, 16). When the Bible talks about death it certainly has in mind physical death. All we have to do is read Genesis 5 and see the long obituary of death; person after person died. The cemeteries today testify to the enduring sentence of physical death. But there’s also another element to this death, it’s spiritual death. Spiritual death has to do with a fractured relationship with God. It’s characterized by alienation or separation from God and an inability to be close and intimate with God. Paul says that the condition of all people apart from Christ is spiritual death (Eph. 2:1). There’s a third component, eternal death. The Book of Revelation refers to this as the Second Death, or the lake of fire (Rev. 20:14). This is God’s final judgment upon humanity. This is why Paul refers to judgment and condemnation (16 & 18).

In short: the result of Adam’s sin is death, condemnation, and eternal judgment. This is horrible.

But it’s a contrast.

Look at the result of the Last Adam’s action. He brings grace or a free gift (15) that is justification or righteousness (16, 17, 18, 19). He also brings life (21). While Adam #1 brings death and judgment, Adam #2 brings life and righteousness–as a gift!

To see this, focus on a couple of important words. I hope they become especially precious to you. The words are the summaries of what Jesus did and the result of what he did. I’m referring to his obedience and righteousness.

The Double Obedience of Christ

Are you familiar with the double-obedience of Christ?

Theologians refer to the active and passive obedience of Christ. We are likely more familiar with the passive than the active. Passive refers to the death of Christ. He obeyed unto his death. He obeyed the covenant he made with his Father before the foundation of the world to give his life as a ransom for his sheep. He paid the death penalty that the wages of our sin deserve.

But if this is all Jesus did, do you see how incomplete your salvation would be?

The law makes two demands upon us: first, perfect obedience. Second, death if you don’t perfectly obey. We deserve the second and can’t do the former. If on the cross Jesus paid for the debt your sin deserved for what you’ve done in the past, what would you do about the future sins you’d commit after conversion? What would you do about the rest of the Law’s demand that you be perfect? If Christ had only died on the cross he could only take you back to the Garden of Eden to a place of moral neutrality (without standing guilt). But this is not all Jesus did. He also actively obeyed the Law of God, fully discharging the duty that is required of sinners like you and me. He earned righteousness on our behalf. And then when we repent of our sins and trust in Jesus Christ, his perfect and final righteousness is imputed to our account. God credits Jesus’s obedience to us (Rom. 3:24–27, 4:5, 5:1, 2 Cor. 5:21). The law-breakers are counted to be law-fulfillers!

O loving wisdom of our God!
When all was sin and shame,
a second Adam to the fight
and to the rescue came.
O wisest love! that flesh and blood,
which did in Adam fail,
should strive afresh against the foe,
should strive, and should prevail;

When you consider the work and results of these two men, you see a great contrast. On the one hand, by one man’s disobedience, many were made sinners, so by the one man’s obedience the many will be made righteous (Rom. 5:19).

Are you trusting in Christ, yet weighed down by guilt, shame, and uncertainty? When Satan comes to make accusations, what does Christ say? Your high priest pleads for you (Heb. 7:25ff). What does he plead? He pleads his perfect blood and righteousness.

The accusations of Satan, your conscience, or others are extinguished like matches in the ocean of his merit. If God is for us, who can be against us? (Rom. 8:31) Who shall bring a charge against God’s elect? It is God who justifies (Rom. 8:33).

When you consider how you still sin and fall short of the glory of God and burden of guilt weighs upon you. When you get depressed and think, I’ll never make it to heaven. I still fall and stumble. Remember the double-obedience of Christ! He not only died to take away the penalty for your sin, but he lived to earn your righteousness. You stand in him, not in yourself.

This is a great contrast. There is more grace in Christ than there is sin in you. Just as Jesus towers above Adam, so too his grace towers above our failures. Praise our Lord Christ!

In Romans 3–4, the Apostle clarifies that justification, the act of God declaring a sinner righteous in his sight, is a gift of his grace and not a result of any works of the law. This gift is to be received by faith, which by its very nature is non-contributory. At the end of the chapter, he hammers the tent peg in thoroughly to make it clear that this status of righteousness is certain and fixed because it’s tethered to our resurrected Lord.

“who was delivered up for our trespasses and raised for our justification.” (Romans 4:25)

The Justification of Jesus

What does Jesus’s resurrection have to do with our justification? To get the full sense, we need to go in the back door. We have to look at a couple of passages.

The first is 1 Timothy 3:16, “Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”

This was likely a hymn or a confession of faith in the early church. What’s interesting here is what we find in the middle: vindicated by the Spirit. This is referring to Christ, and the Holy Spirit does the act.

What does it mean then that Jesus was vindicated or, perhaps more shockingly, “justified” by the Spirit? The word translated “vindicated” is the same word translated as “justified” or the act of being declared righteous.

You might be thinking, Why would Jesus need to be justified? He’s sinless. He is sinless, for sure. What Paul is referring to is the fact that he is who he said he was. He is the righteous one. He is a law-fulfiller (Matt. 3:15). He is the Son of God (John 5:25). He is the one who always did what was pleasing to his Father (John 8:29). The Holy Spirit vindicates or justifies Jesus in the sense that he declares that Jesus is, in fact, the righteous one. In the Old Testament, the prophets trained their readers to anticipate this concept of the suffering servant being vindicated or justified after his suffering (Is. 50:4–9).

When then did this vindication happen? When was Jesus justified by the Spirit? Turning back to Romans 4, you can stop off briefly in Romans 1:3: “concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord.”

When was Jesus vindicated as righteous? It was at the resurrection. There we have God’s declarative word that Jesus is righteous. He is who he said he was. He is the righteous one. In this sense, Jesus was vindicated. This is the justification of Jesus.

The Certainty of Justification

All of this work through the back door to get to the front door, and we find our verse in Romans 4:25. Paul, referring to Jesus, writes, “who was delivered up for our trespasses and raised for our justification.”

You might be wondering, how was Jesus raised for our justification? I thought 1 Timothy said it was for his? Is it his or ours? The answer is: Yes.

How is this? In his resurrection, Jesus was indeed vindicated. But so was everyone else who would believe in him. All who receive the gift of Christ through faith are united to him in his death and resurrection (Rom. 6). Believers are like barnacles on the boat of Christ; where he goes, we go. And what he experiences we experience. Paul is saying that because we are united to Christ, Jesus’s justification or his vindication is for our justification. In other words, we experience what he experienced. This has massive implications for our understanding of justification.

I like how Sinclair Ferguson says it; he says that “justification is God’s last-day verdict about us that’s been brought forward for us to enjoy this present day.” Because Jesus has been raised from the dead and was declared righteous, all of those who trust in him will now, on and on the last day, also be declared righteous.

Justification is God’s last-day verdict about us that’s been brought forward for us to enjoy this present day.

Paul wants the joy of the final judgment to be experienced now in the life of believers. The “not yet” aspect needs a little more “already” in our experience. This is why he writes this in Romans 8:1–2: “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” For the Christian, condemnation is no longer possible. Not only are we pardoned, but we’re counted righteous in Christ. This is for now and through the judgment on the last day. Praise the Lord, Christ’s righteousness is judgment proof on the last day!

We should emphasize the active obedience of Christ. By faith, we receive his righteousness; the law-breakers are considered law-fulfillers!

We should emphasize the passive obedience of Christ. By faith, we receive his pardon and full atonement for sin. The alienated and unclean are reconciled and made clean.

We should also emphasize the resurrection of Christ. By faith, we cling to our covenant head. We are united to him by faith in a legal, spiritual, and vital union. Christ’s justification secures our own!

I considered my mortality, keenly aware that my funeral is soon approaching. The beating heart in my chest is something of the drumbeat in my funeral procession; when it stops, I’ll be at my destination.

I inserted myself into the shoes of those in front of me. I thought of how I’d grieve the loss of parents, siblings, or friends. Then I looked at the husband, and I considered how painful it would be to stand in his shoes.

However morbid this exercise might first appear, I think it’s wise to linger awhile and consider our mortality (Eccl. 7:2). Facing death helps us to embrace and live life. Claiming moments like these as a personal memento mori or reminders of death serves us well. The practice injects a dose of reality into our sluggish hearts hypnotized by the cultural catechesis of immortality.

The beating heart in my chest is something of the drumbeat in my funeral procession; when it stops, I’ll be at my destination.

But as our graveside service and my personal reflections concluded, I saw something I’ll not soon forget.

About three hundred yards away, a taxi pulled up, and a man slowly climbed out. He extended his umbrella and began walking, at a snail’s pace, away from the cab. Undeterred by the relentless rain, the older man methodically marched to his destination. Upon his arrival, he stopped, took off his hat, and stood still in front of this familiar place, a headstone. He stood there for about 10–15 minutes. Then he put his hat back on, turned, and slowly trudged back to his taxi.

I remain struck by this scene I had the fortunate opportunity to witness. While mourning with friends, I saw another grieving husband coming to honor his wife. This tiered telescope of love and grief pressed upon me reminding me how deep and precious love is, especially between a husband and wife. He still loved her, and he still feels her absence. His life without her was never the same.

I remember reading Lewis’ A Grief Observed, where he talked about a loved one’s death like an amputation. People who love sincerely don’t just get over it. They are forever changed. Lewis writes:

To say the patient is getting over it after an operation for appendicitis is one thing; after he’s had his leg cut off is quite another. After that operation, either the wounded stump heals, or the man dies. If it heals, the fierce, continuous pain will stop. Presently he’ll get back his strength and be able to stump about on his wooden leg. He has ‘got over it.’ But he will probably have recurrent pains in the stump all his life, and perhaps pretty bad ones; and he will always be a one-legged man. There will be hardly any moment when he forgets it. Bathing, dressing, sitting down and getting up again, even lying in bed will all be different. His whole way of life will be changed. All sorts of pleasures and activities that he once took for granted will have to be simply written off.

To lose a loved one is to lose a piece of ourselves. I suppose this should be expected in marriage when the two become one flesh (Gen. 2:24). Loving deeply brings immeasurable joy but also an acute void when the cruel sword of death makes its cut.

I share this story hoping that this image would arrest your mind and heart like it has my own. Take this memento mori to help you to live with the end in view. Consider your relationships and how blessed you are to have them. Think of how good it is to love and be loved. Double down on your relationships, especially those closest to you.

Think of this man, rain or shine, he showed up. Excuses may accommodate self-love, but they are little resistance to a genuine love for others. Show up today and love well, rain or shine.

Love while you are still able, for, in due time, you will be at a funeral, either of someone dear to you or our own.

However, imagine you built a fire with the same kindling but placed it in and among some seasoned, solid oak wood. What would happen? The fire may not take off as fast, but it would light. And, in due course, the oak would catch and begin burning. And, it would burn long and hot. Soon the fire with modest beginnings would draw others near to benefit from its warmth and behold its rustic beauty.

Early on as a Christian, I thought of passion like the first fire, but over the years, I’ve come to see it looks more like the second. In other words, passion for Christ is not exclusively burning hot; it’s also burning long. The endurance of a long, warm flame is a virtue too easily undervalued. We tend to prioritize zeal while under-esteeming endurance. I think this is unbalanced and unhealthy.

Passion for Christ is not exclusively burning hot; it’s also burning long. The endurance of a long, warm flame is a virtue too easily undervalued.

Theological Basis

When a person becomes a Christian, they are born again by the Holy Spirit (Titus 3:5). We learn from Scripture that this action had a long tail.

Before the foundation of the world, the Father and the Son made a covenant. A covenant is basically an oath with an obligation. This particular covenant is between the Father and the Son. There is a sacred bond between members of the Trinity. In summary, the Father required the Son to assume human nature (Ps. 40:8; Heb. 2:10–14), put himself under the Law, and pay the penalty for sin for all of his people (Gal. 1:4–5; 4:4–5). The Father promised the Son that he’d support him in his work through the Holy Spirit, deliver him from death, seat him at the right hand of glory, and send the Holy Spirit to build the church (Is. 42:6–7; Ps. 16:8–11; Phil. 2:9–11; John 14:25; 15:26). Also, the Father promised the Son the reward of a people from every tribe, tongue, and nation and that he’d draw and keep them unto glory (John 6:37–45; Psalm 2:7; Rev. 5:9). This eternal pact between the members of the Trinity was compelled, accomplished, secured by love.

When the Holy Spirit applies Christ’s work for us, it is the outworking of this covenantal arrangement. It’s fixed. And the Holy Spirit is not leasing his residence in the Christian; he has permanently moved in.

It follows then that the Holy Spirit will continue to make and mold us like Jesus (Rom. 8:29). This sanctification process means that although we may not take off like rockets or fast flames, we will continue to progress in godliness. The flame will continue to burn, even through the rain, snow, and wind of difficulties in our lives.

Emphasis of Scripture

This endurance is what we see emphasized and prioritized in Scripture. Just to name a few, consider the following:

It’s the emphasis of Jesus in the midst of opposition:

“and you will be hated by all for my name’s sake. But the one who endures to the end will be saved.” (Mt 10:22)

“By your endurance you will gain your lives.” (Lk 21:19)

It’s the intention of the Holy Spirit in the lives of believers: “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope,” (Rom. 5:3–4)

It’s the fruit of love: “Love bears all things, believes all things, hopes all things, endures all things.” (1 Co 13:7)

It’s the burden of apostolic prayers: “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God;  being strengthened with all power, according to his glorious might, for all endurance and patience with joy;” (Col 1:9–11)

It’s modeled in the life of the faithful: “When reviled, we bless; when persecuted, we endure” (1 Co 4:12)

It’s the motive for times of difficulty: “if we endure, we will also reign with him; if we deny him, he also will deny us;” (2 Ti 2:12)

It’s a qualification for elders: “And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil,” (2 Ti 2:24)

It’s the priority for those who look to Jesus: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us,” (Heb 12:1)

Because Jesus himself endured for us. “looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” (Heb 12:2)

Christ then is the model and motivation for our endurance.

Not Mutually Exclusive, Just Underemphasized

I’m not saying that Christians should not be passionate. We should. Instead, I’m saying that today too often, we put a disproportionate and unbiblical emphasis upon what appears to be zeal instead of what is clearly endurance.

Why don’t we get more excited about the older women and men in our lives who are finishing well? They speak of the Lord and his kindness, pray, read the Word, show up at church every week, and serve others. They’re less moved by shiny things and more by familiar things. They tear up when they hear words like “This is my body, which is for you.” These people are champions of grace in our midst!

Let’s esteem these oaks among us and strive likewise to burn long and (not just) hot ourselves.

Pastoral ministry can be an especially lonely profession. Working long hours and dealing with difficult problems may allow seasons of discouragement to creep in. One way ministers can get some fresh air and personal encouragement is to build relationships with other pastors. This is something I’ve been richly blessed by in the last 15 years of ministry. When I talk to other pastors, I rarely have to convince them of the need for this. Instead, the questions usually center on how to begin such relationships.

Here are five steps to get you started that I’ve found to work well over the years. The beauty of this is how flexible it is. It can work with one other brother or more than 50.

What if there was a way to strengthen churches in your area without spending a dime?

Pray

The first thing to do is to identify churches around you and begin praying for them. This immediately creates interest and a bond with them. By praying for the pastor and the church, you aim for the church’s good and God’s glory (here are some ideas for how to pray for the churches). It may be easier in some contexts than others to identify several churches in the area that faithfully preach the gospel. If the number is limited, then it may be useful to broaden out the radius to include a more regional approach.

Engage

After spending some time praying, reach out to the pastor and invite him to lunch or coffee. Let him know that you are praying for him and his church and that you’d like to get to know him better. It never ceases to amaze me that I go into these meetings aiming to bless a fellow pastor, but I come away encouraged.

Host

After spending time praying for and meeting with other pastors, the next logical step would be to set something up where other guys could share in this fellowship. Depending upon your context, this may take on different expressions. What we do presently is host several guys who minister in the greater Boston area. We host a monthly lunch meeting where we get together to catch up, talk about various issues we might be facing, and pray together. The number of guys is not important. I’d meet with two or 20 of these gospel commandos. The point is carving out space and establishing the rhythm of fellowship. In these meetings, I facilitate discussion and prayer rather than formal teaching (think soccer player vs. quarterback). As with the one-on-one meetings, I come away receiving far more than I give.

Encourage

What happens when pastors’ hearts are knit together in fellowship within a shared context and region? Then you naturally want to keep encouraging your brothers. Thinking like a baseball player, I want my brothers on the team to hear the claps and dugout chatter coming from their teammates. We can do this with regular contact. Send texts, emails, or cards. Pick up the phone and call them out of the blue. At a recent meeting of local pastors, two brothers brought a box of Gentle and Lowly to hand out to everyone for personal encouragement. The thoughtful and strategic words of a brother are always received well. They put wind in my sails, often amid the choppy waters and fierce headwinds of pastoral ministry.

Support

There are many ways to support another church’s ministry. The easiest to implement immediately is to begin praying for these churches during your Sunday gathering. We insert a different church in our pastoral prayer each week. It’s an occasion for us to rejoice together in God’s kindness to this church and ask God to bless the ministry. Other ways of support will depend upon the needs. In the past, we’ve sent people to churches that needed help. We’ve sent money to churches that need financial support. We’ve partnered in church plants or revitalizations. This support comes out of these close-knit, personal relationships with local pastors. Partnering together with those closest to you in a shared mission is a win for the church.

Disproportionate Blessings

If you could personally help strengthen the churches in your area, would you do it? Of course you would. None of these things I’ve suggested will take up a line in your budget, but they will take up a block on your calendar and an entry in your prayer journal.

Take it from me, an introvert who can get discouraged; this is extremely valuable. Get started today.

Navigating the mask conversation can seem like walking on ice (thin ice, with roller skates, and perhaps blindfolded). Part of the issue relates to the fact that public officials have sent mixed messages about masks. There was a time when some health officials questioned the effectiveness of face coverings, but now most support their usefulness. And many states have mask mandates for public worship gatherings. I’m not qualified to offer a defining medical word on masks, but I want to offer some thoughts on the implications for Christians who refuse to wear a mask because they say it violates their conscience.

What Is the Conscience?

Andy Naselli and J. D. Crowley wrote a helpful book on the conscience. I found a number of their categories useful for framing up these considerations.

They define the conscience as “your consciousness of what you believe is right and wrong.” The consciousness here refers to your awareness or sense of the right and wrong. God blessed every human with a conscience. There is an internal moral awareness.

But our conscience is precisely that, our conscience. It’s personal based upon individual moral standards. This is why no two people will have identical conscience convictions on every issue at every time. One may have a standard for the types of entertainment they consume that is more restrictive than another. Three years later, based on knowledge and experience, the gap may widen or decrease. Paul presents some of this with his discussion of the conscience in 1 Corinthians 8–9 and Romans 14-15. The terms weaker brother and those strong in faith communicate a scale of growth and maturity as believers.

What the Conscience Is Not

It’s important to keep conscience in its proper place. The conscience must never trump Scripture. Christians believe in the authority and sufficiency of Scripture (2 Tim. 3:16–17). The Bible is over everyone—even our individual consciences. Therefore, if someone believes that their conscience supports them disobeying the clear teaching of the Bible, then the conscience is out of line and must be brought in subordination to the Word of God. Our conscience is not more authoritative than the Scriptures.

Some Implications for the Conscience

Conscience has relativized importance. One’s personal conscience is to be highly regarded; we should listen to our conscience lest we sear it. However, we should never allow our conscience to outflank the Word of God. The Bible is authoritative over our consciences. If God says something is a sin, we are not able to say our conscience permits it.

Our conscience is for us. We must be careful not to impose our personal convictions of conscience upon others. By nature, conscience is something personal. It may be something not directly addressed in Scripture or even something contrary to Scripture. Therefore, we must be careful not to bind other people’s consciences. For example, the Bible permits eating meat, but if someone believes it would be sin for them to eat meat, then they should abstain (Rom. 14) not force others to the same position.

Our convictions should not lead to judging others. Christians must show love and not judge those who may have differing views of conscience (Rom. 14).

Conscience as an Objection

Let’s reset our current cultural context. Many Christians live in places where there are legal requirements for them to wear a face-covering when going outside, into a public place, or to church. The basis for the mask requirements is because of the spread of COVID–19. While I’ve not met anyone who enjoys wearing a mask, I’ve come across many who do not. Some say they cannot as a result of their conscience.

It is curious why some claim to have such a sensitive conscience to something like masks, which are not explicitly addressed in Scripture, while at the same time being comparatively insensitive to things that are clearly outlined in the Bible.

Most of the resistance to wearing masks falls into these three categories:

• A scientific objection: masks are ineffective
• A political objection: masks represent unjustified government restrictions
• A moral objection: masks represent a false narrative (i.e., the seriousness of COVID is overblown and to wear a mask is tantamount to lying)

Is it accurate to say that wearing a mask is a conscience issue? By now, you realize the importance of the answer. If “yes,” then churches requiring church members to violate their conscience is a serious concern. If the answer is “no,” then Christians should stop using conscience as a reason for refusing to wear a mask.

Is Wearing a Mask a Matter of Conscience?

In this current situation, I believe wearing a mask is not a conscience issue. I base this on three reasons.

1. Masks are not fundamentally a moral issue.

When a Christian says conscience forbids them from doing something, this means that for them to do it is a sin (1 Cor. 8:7 ff; Rom. 14:20–23). But, generally speaking, wearing a mask is not a moral issue. A person is not sinning if they wear a mask. It’s not a sin to be a dental hygienist, welder, or scuba diver. If a Christian is fortunate enough to get drafted by an NFL team to play football, his crisis of conscience would not likely be about wearing a facemask or a helmet but rather playing on Sundays.

If the mask itself is not moral, then the so-called moral objection is actually an implication of one’s reading of the scientific data or understanding the government’s jurisdiction. In other words, the objection to masks is not fundamentally a conscience issue. It may be a health or a political objection, but it’s not fundamentally a moral objection supported by a Christian understanding of conscience.

If someone maintains, based on conscience, that they won’t wear a mask to come to church, but then they wear a mask to buy groceries, they would be inconsistent.

2. This is not how the conscience works.

In my context, masks are required by the executive order of the governor. If you want to walk outside, go to the supermarket, get a haircut, go to the library, or go to church, you need to put on a mask. If someone maintains, based on conscience, that they won’t wear a mask to come to church, but then they wear a mask to buy groceries, they would be inconsistent. But the conscience is not so easily set aside. Think about the biblical examples. If it’s a sin for you to eat meat (it violates your conscience), then you can’t just set this aside if you get hungry. This is not how the conscience works. If it’s a sin to wear a mask, then it’s a sin whether you are at church or the deli. We can’t turn off our conscience when we’re hungry.

3. It causes disobedience to the clear teaching of Scripture.

If one maintains the tenuous position that wearing a mask is a sin, they will disobey other clear teachings of Scripture. There are at least five areas of concern. (Again, my context is assumed here: masks are legally required for the church’s public gathering.)

Gathering for Worship (Heb. 10:25) The church gathering together is not only a privilege; it’s a command. Therefore, a believer should make every effort to prioritize the Lord’s Day gathering. No biblical understanding of conscience would support forsaking this assembly.

Submission to the Authorities (Rom. 13:1–7; 1 Pet. 2:13–17) Christians are commanded to submit to and honor the governing authorities. This is in the Bible because it’s not something we’d naturally want to do. Imperfect people run governments. The authorities at the time of Paul and Peter were notoriously evil. Nevertheless, such submission is the will of God for his people (1 Pet. 2:15). Failing to do so is a sin against God. Disobedience to the government is reserved for when the Christian is commanded to do something God forbids or forbids something God commands. It’s hard to argue that masks fall into this category reasonably.

Submission to the Elders (Heb. 13:17) God requires church members to submit to their elders. Failing to do so is a sin against God. There’s obviously a bevy of caveats here, but in this conversation, if the elders believe it’s right to submit to the government by wearing a mask, then there’s not a provision for the conscience to disregard them. There may certainly be principled disagreement, but there is no conscience clause that allows a perpetual lack of submission. The solution would be to either submit to the leadership of the church or find a church where they could worship according to their convictions and joyfully submit to the elders of that church.

Love for Neighbor (Matt. 22:39) In our churches, there are various levels of concern about COVID-19. Some have lost friends and family members to the virus. For many wearing a mask is one reasonable way to love other people and protect them. It would be unloving to minimize or ignore their concerns, especially in light of the evolving data and heightened case numbers. Christian love requires a willingness to follow Jesus and set ourselves aside. Christians should be eager to do this.

Wisdom Toward Outsiders (Col. 4:5) It’s saddening to read of some churches who disregard safety standards and then become super-spreaders for the virus. This harms the testimony of the church in the community. Christians should be concerned with reasonable efforts to preserve and promote the gospel. At this moment, failing to wear a mask doesn’t seem wise.

It is curious why some claim to have such a sensitive conscience to something like masks, which are not explicitly addressed in Scripture, while at the same time being comparatively insensitive to things that are clearly outlined in the Bible. Ironically, masks, which are not a fundamentally moral issue, can actually become one, because it’s how one chooses to disobey God’s Word.

Save the Conscience

I have compassion for the many pastors and church members trying to navigate this season. It’s a tricky time. Thankfully, God has not left us without his Word and a promise to supply wisdom when we ask (Jam. 1:3).

I do not believe that conscience is a valid reason for refusing to wear a mask to church. Christians should save the conscience for conscience issues. Instead, call this what it is: civil disobedience.

As if by simply looking at the date on the calendar, a rush of chaos flooded my mind. It’s like the beaver of sleep built a dam in the night, but the morning’s hands of mischief broke up the obstruction. I remembered the apocalyptic announcements by the candidates and cable news commentators. I recalled the expressions of anxiety and anger in the voices of friends and family. I considered again the massive distrust peddled by the purveyors of news and purchased by the people in our neighborhoods. My coffee wasn’t even made yet, and I had something I needed to work through.

Here I also remembered that we aren’t the first generation to live and likely won’t be the last. Chaos came before us, and it will come after us. And while the current election may have the most significant implications for the United States right now, it’s not the most important election of all time. In four years, we’ll hear the same lines. And then, four years later, we’ll hear them again.

Also, the Scriptures remind us that God is not a distant, disinterested deity. He’s not only the Creator of all things, but he’s also the Sustainer. “In him all things hold together” (Col. 1:17), we are told. The world in general and the United States, in particular, may feel like a top spinning wildly out of control, but it’s actually guided by the wise and powerful hand of providence. The writer of Hebrews says that Jesus “upholds the universe by the word of his power” (Heb. 1:3). Just think about the magnitude of this massive statement. For example, if we were to hollow out the sun, it would hold 1.3 million of our earths. And if we hollowed out the largest known star, it would hold 27 billion suns. God’s ability to keep things together is a remarkable and often overlooked accomplishment. He is big. We (and our problems) are relatively small. From the argument of the greater to the lesser, Jesus is quite competent to handle what we have coming down the pike. And even more, he’s ordained it.

We are here in this moment, in the little space we occupy, reacting to our environment. Like ants when their anthill is threatened, we have a flurry of activity and heightened concern. It’s a reasonable response. It’s natural. But it’s not theologically informed. In reality, there is a God in heaven. He is in complete control. “As for me, I have set my King on Zion, my holy hill” (Ps. 2:6). And, he’s not only powerful, but he’s good! (Ps. 119:68). When I don’t believe these two things I am prayerless and anxious. But when I do remember them, then I prayerful and trusting.

So, I’ll plan to vote on Tuesday trusting in the bedrock truth that “the LORD reigns” (Ps. 93:1). This truth should bring far more comfort than any particular candidate winning or losing. And on Wednesday morning, I’m planing my own little act of quiet subversion: mute the drama, make some coffee, and prayerfully trust the King. Will you join me?

Can you recall when your mind understood what Jesus did, and your heart latched onto him in loving faith?

These first moments of nascent life in Christ are so precious to ponder. They refresh us with the intimate and infinitely valuable truth that God loves us. He has intervened to remedy our gravest problem and remove our greatest burden. Those first words of “I believe in Christ” and “forgive me” and “thank you, Lord Jesus” echo in our ears. We exult in our saving God!

I was reflecting on this myself today as I read through the 81st Psalm. Asaph reminds God’s people of his dramatic and decisive intervention in their lives, rescuing them from their bondage in Egypt. Vividly, he writes the words of God,

“I relieved your shoulder of the burden; your hands were freed from the basket.” (Ps. 81:6)

Looking back to their times of bondage was a healthy discipline for the covenant community. It did them spiritual good to contemplate the weight of the burden on one’s shoulder and the calloused hands from carrying the basket. The Lord uses precise language to remind them of their past bondage. He does this to refresh them with the truth of their redemption, “I am the Lord your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it” (Ps. 81:10). This would then result in covenant loyalty and joy in God.

Like the rest of the Old Testament events, we can observe clear anticipation of the person and work of Christ. It was Jesus who came to rescue sinners like you and me, wrecked by the curse and languishing in sin’s bondage. Amid our hard-labor, he set us free. The Lord Jesus came to those who were weary and heavy laden, and he gave rest (Matt. 11:28). It was Jesus who gave his life as a ransom for those in the shackles of sin (Mark 10:45). And then, in time, the Holy Spirit was powerfully dispatched to open our eyes to see Christ the Lord. Through the Word proclaimed, we beheld Christ as just the Savior we need. He is not only able but willing to save us! The Holy Spirit applied the redemption that Jesus accomplished for us. God made us alive in him (Eph. 2:4–7).

It’s healthy for our souls to turn over our hands and feel the old callouses from sin. We remember the fruitless labor.

It’s healthy for us to consider the scars we bear from that merciless taskmaster. We remember his harshness.

It’s beneficial for us to consider again the heavy load our shoulders bore. We remember the pain we caused and felt ourselves.

It’s also beneficial to consider our new allegiance to Christ.

Labor in his administration is not fruitless, it’s fruitful.

He is not a harsh taskmaster, he’s a good shepherd.

He does not crush the weary, he supports and strengthens us.

Christian brothers and sisters, it is good to recount the story of your conversion. It is God’s story of triumph in your life. Each detail drips with an unstoppable love. He relieves our shoulders of the burdens; he frees our hands from the basket. So, open wide your mouth, and let God fill it with the abundance of his goodness.

All of us likely do. We unintentionally act in ways that violate God’s Word. What should we do about it?

Does God notice? Does he care?

Yes. And Yes.

In the Old Testament, we are introduced to the guilt offering in Leviticus. It deals with this type of situation: “If anyone commits a breach of faith and sins unintentionally in any of the holy things of the LORD . . .” (Lev. 5:15)

It’s obvious here that we are talking about something unintentional as opposed to high-handed. Nevertheless, God is concerned about it. He doesn’t just gloss over it. Holiness is too important.

But what may not be completely obvious are a couple of terms. First, what is a breach of faith? Second, what are the holy things of the Lord? Understanding these concepts helps us better understand and apply the guilt offering.

A “breach of faith” has to due with unfaithfulness. Specifically, in this context, it’s about covenant unfaithfulness to God. To put it more frankly, it’s defrauding God of his due.

The “holy things of the LORD” is used elsewhere to refer to the various food offerings given to the Lord. This is actually what makes them holy (Lev. 22:2). They were set apart to God and then given to the priests and their families (Lev. 22:10–16; Num. 18:19).

What did they do? They probably ate the offerings unintentionally. What’s the big deal? Well, they were treating this food, the offerings, as everyday items instead of the Lord’s holy things. It’s his property. This is actually quite serious. It defrauds God of what is due to him. And to make things worse, it’s insulting, because it treats what is holy as something common. This perhaps can give us a bit more perspective on the result: they were guilty before the Lord (Lev. 5:19).

Put yourself in their shoes. You accidentally ate something you shouldn’t have. It was an accident. Nevertheless, you are guilty.

So, what do they do? They need to make a sacrifice (Lev. 5:15). We are taught the lesson that sin requires a payment. Guilt requires an acceptable sacrifice, an offering before the Lord. And here the payment is a ram, unblemished. A ram was extremely valuable. But you’ll notice there’s more. Not only this there a sacrifice, but there is also some restitution (v.16). The reparation means the worshiper needs to make it right. He has to give what he took back. But that’s not all; he needs to add a 1/5th to it (cf. also Lev. 22:14).

How might this apply to us today? We are not offering guilt offerings, but we are still worshiping the same God, who is no less holy nor desirous of pure worship.

First, think about one of the main ways we worship God, the church’s corporate gathering on the Lord’s Day.

What do we do? We can dishonor God by coming to worship him externally rather than internally. We can go through the motions of the form rather than truly engaging our hearts with God.

What does this look like? We can come to church with our minds disengaged and wandering, distracted by many other things. We could be scrolling through our phones, thinking about recreation, planning for sin, meditating upon sin, or simply staring off into space. We could be exhausted from staying up far too late on entertainment. With a loose grip upon the reins of our hearts and minds, the portals for truth can fly about the worship hall like a kite over the shoreline.

One lesson we can take away from the guilt offering is that if God is concerned about what you put in your mouth in negligence, he is certainly concerned with what you put in your mind carelessly. He wants worship in every area that it is due to him.

What should we do? A principle from the guilt offering is repentance and restoration. Here are some practical ways to come to the Lord’s Day gathering:

Prepare: Preparation for Sunday morning should begin on Saturday night. Review the text of the sermon, pray for the preacher, and get plenty of rest. As you prepare to go to church, take time to pray, asking God to cleanse you of sin so that you can receive the Word of God unhindered (James 1:21).

Participate: Remember when the church gathers together, participate by joining your heart together with others through prayer, song, reading of Scripture, and taking the Lord’s Supper. Don’t simply go through the motions. Engage, and incline your heart toward the Lord and his Word.

Receive: The Word of God is proclaimed when God’s people gather. But this is not simply an act of the preacher. The congregation is to receive the Word of God. There is a need to focus our minds, suppress distraction, and prayerfully hear the Scriptures. You can expect the most active spiritual warfare to be when the Bible is preached. Therefore, there is a need to redouble our efforts to ensure we are not passively floating down the stream of complacency, lazing about in the tube of distraction. Vigilance and focus are required to receive the Word.

Reflect: Too often, we come out of church, close the book, and move on to the next thing. We would do well to remember the habit of those who preceded us in the faith who made it a habit to talk about the sermon over lunch and then personally reflect upon the text during the week. Make it a priority to examine your heart through the week, asking God to continue to reveal areas of sin that need attention as well as the mountaintops of grace that have been pointed out in the sermon. Hold on tight to the sermon, and, like Jacob, don’t let it go into you get its blessing!

When we think about the motivation for this, we must not forget that it was Christ who offered up perfect worship to God on behalf of his people. He loved God and neighbor perfectly. He never sinned—either intentionally or unintentionally; he was absolutely perfect. And he was perfect in our place. He poured out himself as an offering for our guilt so that we could stand righteous in God’s sight (Isa. 53:10–11). We don’t offer a guilt offering because Christ offered himself as the perfect offering for our guilt.

Is our worship tainted with sin? Yes. But, we mustn’t ever forget the truth of the cross when we think about what God deserves, what we fail to give, and what Christ gave for us. While we remember that we never worship God without the stain of our sin, we also remember that we don’t come to God on our own merit. We come clothed in the everlasting righteousness of Christ. Jesus gave God the pure worship he deserves in our place, securing before God, our acceptance while cleansing our impurity. This will compel us to come to the corporate gathering with a renewed zeal and gratitude for Christ’s perfect worship in our place.

But there’s one group whose lives have been uniquely altered. And we don’t hear about it because they aren’t here to tell us. I’m talking about those who’ve died alone.

Because of the daily tallies broadcast on the news, we are painfully aware of the number of people who’ve died from COVID (183,000 in the United States as of today). But as the American Heart Association reports, more people are dying during the pandemic and not just from COVID. There is an increase in deaths across the board. And in most cases, they die alone. With restrictions in place, those in the final hours of life cannot die like many in years past. They and their loving families are not afforded the customary comfort of visiting, last words, and a held hand.

As I reflected on the death of a friend during this time, I turned over this difficulty in my mind. I wished his family and friends could’ve been near him. I wished that I, as his pastor, could’ve been near. I lamented how he had to walk through the shadow of death alone.

But then I remembered.

As is so often the case, the trials and difficulties in this life reveal the privileged position of those who walk with God. The truth is, God is with his people. They are never alone.

I remembered the comforting words of the Psalm 11615: “Precious in the sight of the LORD is the death of his saints.” In one sense, Christians die as all people die; it’s common to humanity because of the curse. But in another sense, we don’t die in just the same way.

Christians do not die alone; omnipresent and steadfast love rush to their bedside. The believer never escapes the tender eyes of the Lord.

In his book The Precious Things of God, Octavius Winslow writes:

[T]he friendship of God transcends all friendship, even as the love of God transcends all love. God loves not only the persons but the interests and concerns of His people. There is nothing, beloved, appertaining to you that Christ does not feel an interest in. He is concerned in all your sorrows, in all your trials, in all your infirmities, in all your wants, in all your temptations. Do not think His is a divided affection. Oh, no! Your person precious to His heart, all that relates to you is precious—your life is precious—your death is precious. Can you think of the departure to eternity of one you love with indifference?

Definitely not. God is like a dear friend who hurries to the bedside of his ailing friend. Like a family member who sees their relative suffering, he draws near. Like a spouse who has shared years and years, he comes close and sees. And he says this is precious. It’s precious because he loves us so. He loves us completely, even to the end (John 13:1).

In this season we join with many to grieve their isolated deaths. And at that same time, we who stand under the canopy of grace can rejoice in the blessed privilege of the children of God. While physically alone and separate from family, no believer truly dies alone; God is with them, and they are precious in his sight.

I’m afraid that we often apply responsible consumer practices to our spiritual relationship with God. As our circumstances change, we can sense a greater or lesser experience of God’s love. Seasons of temptation can lead us to think God has forsaken us, while times of abundant blessing may convince us that God loves us, and ordinary days can make us doubt the vitality of his love. We may be tempted to believe that how we feel and what we do can affect God’s love for us. And in seasons of encroaching darkness and despair, we might wonder if God is reconsidering his purchase.

Did he keep the receipt?

God’s love for you precedes Christ dying for you.

I remember a stage in my Christian experience when I felt the need to qualify many things that I said so that friends around me didn’t correct everything I said. Anticipating the theological anvil getting dropped on my foot, I’d quickly add parenthetical comments to dot the proper i’s and cross the requisite t’s. One day I remember saying that God loved me, and then before I could punctuate the sentence, I completely let the air out of the balloon by footnoting the statement with more qualifiers than the Mishnah. At about the same time, I was reading John Owen’s Communion with the Triune God and found Owen’s reminder helpful. He reminds his readers that the God who is love (1 John 4:8) sent Jesus to be the propitiation for our sins (v.10). This love for his people is antecedent to the sending and purchase of Christ. God loves his people before the foundation of the world (Eph. 1:4ff).

Swish the gospel tonic around in your mouth, without the dilution of qualification.

The reality of the gospel reminds us that this love is undeserved; it’s unmerited (Rom. 5:7–8). It also does not teach that Jesus convinced the Father to love us. Instead, Jesus comes to seek and save sinners like you and me, precisely because the Father loves us. Swish the gospel tonic around in your mouth, without the dilution of qualification. Passages like John 3:16 are all the more staggering when you do.

God loves you, not merely a future version of you.

The Scripture was undoubtedly written for people like you and me, people with gospel amnesia. We can preach sola gratia and sola fide all day long to those who don’t know Christ, but when it comes to living out our Christian experiences, we can slide into an unhealthy theology of works-righteousness.

We know how this goes.

When we feel the sting of sin and shame of its guilt, we can hide from God. Like our first parents, we stand behind the fig leaves of business, distraction, and even religious activity. We are content to hide behind this mirage until we burn off the spiritual calories of our self-indulgence. Like eating pizza or ice cream after a good workout, time with God can only be enjoyed after adequately after personal sacrifice.

This often happens because we believe the lie that God doesn’t love us now—in our weakness—but instead in the future, more godly version of ourselves.

This is gospel amnesia. Remember the truth of the gospel? How did this whole thing go down?

For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us. (Rom. 5:6–8)

Isn’t this amazing? God loves us in our weakness, unrighteousness, sinfulness, and status as an enemy (Rom. 5:10). God will certainly make us more like Christ, but his love for us is shown in how it began (while we were lost), how it works itself out (sanctifying us), and how it culminates (glorification). God loves his people right now—at whatever stage of sanctification they are. And he delights in bringing us home. God loves us to the end.

Jesus doesn’t keep the receipt for those whom he has purchased, because he doesn’t make mistakes. His love remains infinite, eternal, and unchanging. Love like this overflows and submerges our doubts and puny conceptions of it. What’s left to do but receive it, rest in it, and return it to him in joyful delight?

One passage we see this in is Psalm 30, when David says in verses 6–7, “As for me, I said in my prosperity, ‘I shall never be moved.’ By your favor, O LORD, you made my mountain stand strong, you hid your face; I was dismayed.” 

In thinking about this, it’s helpful to acknowledge a couple of theological assumptions.

First, we know that God does not have a face. He is a Spirit (John 4:24). The language used here is anthropomorphic. In other words, the Bible is applying human characteristics to God—even though he does not have them—so we can better understand and relate to him.

Second, we know that God is omnipresent (Acts 17:27–28). God is infinite and, therefore, not bound by space, present equally everywhere (Psalm 139:8–9). He can’t be any less anywhere or before anyone.

In what sense then does God hide his face?

It’s a spiritual rather than a physical reality. Theologians talk about God’s covenantal presence with his people. Distinct from his omnipresence, this is his special presence with his people. We see this in the Garden of Eden as God walked with our first parents. We also see it in the Exodus, with the pillar of cloud and fire by night in the wilderness wanderings, as well as his special presence in the tabernacle. And it’s summarized in the familiar benediction, “The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace” (Num. 6:24–26).

But what happens? How is it that we sense this covenantal presence impeded?

It’s because God’s people still sin, even though they follow God. In fact, Psalm 31 is centered around these verses. There are outbursts of praise in verse 1–5 and 11–12 with this confession in the middle in verses 6–10. Through sin we feel and sense as believers that God has hidden his face from us. The guilt from sin eclipses the experience of walking and living in the covenant of grace. Like Adam and Eve, who hid from God, we feel like God is hiding from us.

But has he gone anywhere? No.

Has his love changed? No.

Has our experience and perspective changed? Yes.

Imagine you fall asleep in a rowboat in a sizable lake. It’s a beautiful day, and you nod off while lying down and staring at the bright blue sky. After awaking, you wipe away the drool and get your bearings. As you look to the shore, you realize it is much further away than you remember. What happened?

On the one hand, you may be tempted to conclude that the shoreline is moving away from you. But we all know that is impossible. The boat has drifted away from the coastline. The distance is a result of the boat moving away from the shore.

Sometimes we get our bearings and wonder why God seems far off, but like the shoreline, it’s actually we who has drifted away from him. The reason for this is because of the effects of sin, whether the bitterness of it or God’s loving discipline for it. God allows us to feel the sense that he has withdrawn from us so we might gain a greater understanding of our need for him and, in repentance, return to him. Ezra models this for the people as they humble themselves before the Lord (Ezra 9:5–15).

When the sense of God’s shining and smiling face from the covenantal benediction feels far off, we should model the posture of humility and repentance before him. In so doing we begin to sense again the gracious smile of God. This, lest we forget, was secured by our Lord Jesus when he endured God’s righteous frown on our behalf. God hid his face from him that he might smile upon his people in him.

Atomic Habits, James Clear. I am drawn like a moth to a flame when it comes to reading books about life hacks, productivity, efficiency, and growth. Atomic Habits is one of the more enjoyable and helpful books I’ve read in this category. It’s enjoyable because Clear fills his writing with compelling and memorable anecdotes. It’s helpful because the tools for comprehensive self-evaluation can help anyone. The premise is that small and regular improvements of our habits will yield compounding (and surprising) results. One aspect of the book that is especially useful is how the author trains readers on how to deconstruct the actions that undermine their goals. If you’re looking to steward your time and gifts better, this book will be an aide.

Amusing Ourselves to Death, Neal Postman. I’ve heard so many people quote and reference this book over the last 15 years that it feels like I read it before. But hearing about it was not the same as reading it. Postman’s assessment of our entertainment-driven culture, from the standpoint of the 1980s, makes it nearly mandatory reading. Along with this, he basically predicts that Donald Trump would be president. No, not the individual but the type of individual that would win a presidential election. Postman was wrestling with the changes in the political and media landscape in the ’80s, but much of what he writes draws a line to our current experience. Have you grown tired of the lack of substantive, logical, charitable argumentation? Postman saw it coming a mile away. His evaluation of churches and their infatuation with entertainment instead of enchantment will also get the hair on your neck to stand up.

Talking to Strangers, Malcolm Gladwell. I listened to this book on Audible, but I see there are also other versions available. With the production work, it seemed less like a book and more like a podcast or documentary. Gladwell believes that we naturally do a poor job reading people, and as a result, we encounter all types of problems. He tells stories of real events ranging from interactions with police, juries, intelligence officers, and a variety of others. In these stories, the reader is shown how often we misread others. I was engaged and challenged.

Preaching? Simple Teaching on Simply Preaching, Alec Motyer. This book aims to make preaching a bit more accessible. Motyer believes that while not everyone is a great preacher, no one has to be a lousy preacher. With some work and attention to detail, preachers should improve and serve their congregation. I enjoy listening to faithful preachers talk about the craft, especially those who tend to make it seem effortless. In this short book, Motyer reminds readers of the basics and encourages them on how to wear some new and simple paths. The book is full of Scripture and edifying. Also, the section on prayer was challenging and refreshing. This is a nice quick read for anyone who teaches the Bible and wants to improve.

Silence, Shusaku Endo. One of the more disturbing books I’ve read in a while. It tells the story of some of the first Jesuit missionaries to Japan in the 17th century and the persecution they encountered. It was painfully troubling to read. But it was good, because it was a window into the persecuted work of missionaries that I can often overlook. I also watched the film by Martin Scorsese based on the book.

A Little History of the World, E. H. Gombrich. I like history but don’t know it as I should. This little book, originally written for children, traces the history of the world in digestible sections from the beginning up to the atomic bomb. The author transitions between eras with an appreciation of art, science, and religion. His focus on people and morality adds a sense of texture that is often missing from the dates and faces of history. I was pleasantly surprised by this chronicle of human history.

Bunker Hill, Nathaniel Philbrick. As a native New Englander, I’m drawn to read the stories of the early days of America. Bunker Hill is a story that reminds me of the chaos surrounding the revolution. The battle of Bunker Hill was a disaster, but the following triumph of Washington was genius. Philbrick provides details of the events leading up to the battles at Lexington, Concord, and Bunker Hill. He also gives insight into the psyche of the people at a time when Massachusetts was a powder keg. The story writes itself, but the author is a pro who keeps things moving.

Previous Recent Reads: March 2020

Why does your quiet time get so noisy? It’s because you are in the midst of a war. We are in a battle.

You might not think that you’re in a war. But this is proof that you are. Our enemy is a master in the art of deception. We are in a spiritual conflict against a crafty foe, and the cacophony of distractions are the mortar rounds blowing up at our feet. What would be one of the most effective strategies for winning a war? Convince your enemy to put down their weapons and abandon the fight. The only problem with this strategy is its low success rate. Most people engaged in battle are committed to winning. But, suppose you could somehow convince your enemy that the war wasn’t that serious or that it didn’t affect them. Cutting out the personal danger and involvement would be an effective strategy for weakening an enemy.

Know Your Enemy

In Ephesians 6:11, Paul writes to equip the church to “be able to stand against the schemes of the devil.” Satan, the Devil, is the general in the army of opposition. He is the dark lord. Formerly an angel, he has since has rebelled. He is called Lucifer, the accuser, the father of lies, and the adversary of God’s people. He remains militantly opposed to all that God is and is doing. He is the spiritual insurgent who aims to tear down all that God has built and done. And he hates Christians. He is deceptive in his craft. Disguising himself as an angel of light he works in the dark magic of spiritual forces. He’s relentless.

Paul, in providing the intel briefing on the enemy, writes, “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Eph. 6:12).

This is a battle against Satan and all of his demonic forces. It is against all of the forces of wickedness and rebellion in the world today. Our enemies are invisible, spiritual, powerful, supernatural, organized, tireless, and committed to this battle.

This should have our attention.

Know Your Need

One of the tactical maneuvers of the enemy is to confuse us. We can consider our lives and the great many physical blessings and assume that this is a sign of spiritual health. Physical, financial, and professional vitality is not the same as spiritual vitality. And often it can be a head-fake to get us out of position.

You might not think that you’re in a war. But this is actually proof that you are. Our enemy is a master in the art of deception.

Satan also uses a mind that is distracted and undisciplined. Jesus tells the disciples to watch and pray that they don’t enter into temptation (Matt. 26:41). Paul tells the Thessalonians to keep alert and be sober.

A sleepy soul is already an ensnared soul. That soul that will not watch against temptations, will certainly fall before the power of temptations. Satan works most strongly on the imagination, when the soul is drowsy. — Thomas Brooks

Little wonder then Paul commands the church to put on the armor of God. The battle is not fought with nerf guns and video games. This is not pretend or fantasy. It’s real life. In Ephesians 6:14-17, he urges the active dressing in the armor of God. He commends us to God and the Word of his grace (Acts 20:32). When you drive your heart unto God and his grace then you find your heart swelling with love and joy in him. When you behold God in his Word and see his great love for you, then you respond in faith, receiving his promises. This drives you into communion and joy in God.

Satan invades quiet times with the noisy distractions because he does not want your soul to feast upon God. The presence of distraction in the things of God is the presence of spiritual warfare. Christian friend, you need this Word. You need to meditate upon it. You need to pray and commune with God. It is not only the best thing for you; it’s the most strategic tactic to deploy in this raging battle.

Know Your Privilege

Remember whose armor it is.

There may be ways that you and I think would work better, but to use them and ignore his way only displays our ignorance. Also, remember that this enemy is not like regular adversaries. The opponent is not, Paul says, flesh and blood. Therefore, we cannot fight them with conventional weapons of warfare. It won’t work. But we have the privilege of wearing the armor of the Lord.

Remember, Christ has worn the armor and prevailed.

The language Paul uses in Ephesians 6 reflects what we see in Isaiah 52:7 and 59:17. But there’s a difference: the one who is wearing the armor is the divine warrior sent to save God’s people from the tyranny and oppression of their enemy. He put on the breastplate and the sword. Christ wore the armor and prevailed. But now, the divine warrior tells his followers to do the same. This is a tremendous encouragement and privilege for us. Christ has won the battle!

We are in a spiritual conflict against a crafty foe, and the cacophony of distractions are the mortar rounds blowing up at our feet.

Remember also the result of wearing it.

The result is perseverance. Look at verse 10, “Be strong in the Lord in the strength of his might,” and verse 11, “Put on the whole armor of God that you may be able to stand against the schemes of the devil,” and then verse 13, “take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm.” Then verse 14, “stand therefore”—you see the point is to stand. It’s to finish. Don’t you want to finish as a Christian? Then you need to stand. This is the privileged posture of the saint.

In the fight against temptation and spiritual battles, Brooks is once again helpful:

I should look with one eye upon the choice and excellent things that Christ has done for me, to raise up my heart to love Christ with the purest love, and to rejoice in Christ with the strongest joy, and to lift up Christ above all, who has made himself to be my all. And I should look with the other eye upon those services and duties that the Scriptures require of those for whom Christ has done such blessed things.

It is a privilege to put on this armor and engage in the battle. As the demonic distraction invades your quiet time, drown it out with your reading, meditation, and communion with God. Resist the Devil, and he will flee from you (James 4:7).

Here are four areas of particular encouragement to me and, I trust, the many churches they serve.

Steadfastness

Remembering the events of early March, things were moving at a dizzying pace. There was so much we didn’t know about the virus and its effect upon the church. At the same time, I saw pastors walking in faith, forging ahead into the choppy waters of uncertainty, with humility, thoughtfulness, and care. Once the recommendations from the government began, so many pastors made careful adjustments. They didn’t flinch. They communicated several times a week, sometimes amending previous decisions based upon new guidance, with the type of faith that declared to their congregation and a watching world, the Lord reigns (Ps. 93:1–5), he is in the heavens and does all that he pleases (Ps. 115:3). He works all things for his glory and the good of his people (Rom. 8:28). Amid the swelling waves of uncertainty, pastoral steadfastness was beautiful to see.

The pandemic brought a gear-shift for pastoral ministry. By God’s grace, many are doing well.

Sobriety

This confidence in God was not an unfeeling indifference. No, there is a sense of gravity and sobriety. In addition to the empathy expressed for the physical well-being of neighbors, there are persistent considerations of the spiritual implications. In a time when there is considerable emphasis upon the physical, pastors are some of the only ones pointing to another mountain peak, veiled by the clouds of current events. Pastors are reflecting the posture of the prophets and other biblical writers who warned their hearers to use this opportunity to humble themselves under the hand of God. I praise God for the many pastors who are looking out upon their neighbors with tears of mercy, while at the same time reminding others to consider this seasons with words of warning and reflection.

Shepherding

Through many conversations with other pastors, I hear this recurring statement, “I think God is using corona to make me a better shepherd.” Now that most pastors have lost the opportunity to see their congregation on Sundays or during the week, there are limitations as to how we can shepherd them. Many of us have underestimated what we can do during the week and overestimated what we could do on Sundays. The quarantine drives pastors to more creative ways to care for the church. I know of many guys who have revamped how they are praying for the church. Without the chance to see members, pastors are calling, texting, emailing, and video chatting more. I’ve also seen such innovation with teaching content. Most pastors aren’t trained to be talking to a video camera. For most, this is as comfortable as figure skating in public. Yet, so many pastors are denying themselves to serve Christ and his church. And, from my seat, it is a beautiful thing.

Submission

Nearly every church in the world is presently under some sort of governmental advisory concerning COVID–19. This means that yesterday on Resurrection Sunday, the vast majority of church services were canceled. By doing this, pastors and church leaders are demonstrating submission to their governing authorities even though we are doing something we’d rather not be doing. Many of the people I’ve read and listened to have cited the need to submit to our governing authorities as we submit to God (Rom. 13:1ff), and to love our neighbors as we love God (Matt. 22:36–39). A robust view of God’s providence understands that even those in authority are placed there by God and that for our good. Watching so many pastors trust God in this time has likewise been a blessing.

Excel Still More

I know many professions are forced to adjust and rework what they do. I am not attempting to elevate pastors unreasonably. But as a pastor, I want to highlight some areas of personal encouragement to me that I have witnessed as I look around at what other brothers are doing.

I’d like to encourage you to reach out to your pastor and point out something that has caused you to be grateful to God. It will certainly bless him. He is working hard and likely feels a bit out of his depth.

If you are a pastor, let me encourage you, do not grow weary of doing good, the Lord Jesus and his church are worthy of your tireless service. May he refresh you with the abiding smile of his finished work on your behalf as you labor for him. Excel still more, brother!

In this post, I’ll provide a brief pastoral answer to two of the most common questions I hear about the pandemic: Is it God’s punishment? How should we respond to it?

Is the Pandemic God’s Punishment?

Without nuance, yes, the pandemic is God’s punishment for human sin. But more needs to be said than this point. God created a good world without sin and death. There were not deadly viruses in Genesis 1 and 2. But as the story unfolds, Adam and Eve rebel against God’s Word and rule. Sin and death enter the world through their sin. And God’s judgment against sin is far-reaching. Spiritually speaking, they and all people born after them exist in a state of alienation from God (Eph. 2:1–3; Col. 1:21). This curse against sin is also seen in massively destructive events like floods, earthquakes, and tornados. We also feel it in deadly diseases like cancer and viruses like COVID–19. The creation groans under the weight of this curse (Rom. 8:20–22).

Is the pandemic God’s punishment? Yes, deadly viruses and all other expressions of this cursed world are expressions of God’s judgment against sin.

How Should We Respond to it?

But there is another level to the question. Is this specific pandemic God’s punishment against someone’s particular sin?

The answers to these specific “why” questions are not going to be found by us. They are locked away in the secret will of God. This is where we have to be careful and not cavalier. Without a specific word from God addressing the causation of this individual event, it’s unhelpful to speculate dogmatically. Instead, we need to be governed by firm biblical principles worked out in Scripture. 

The doctrine of God’s providence teaches that there are no accidents, nor are there maverick molecules, as R. C. Sproul says. God upholds and governs the world, even in its broken and cursed state. He’s in control and using all things to accomplish his purposes.

The mystery behind God’s providence reminds us that we don’t have access to the classified briefing of God’s secret will. We simply don’t have the security clearance for this level of intelligence.

But does this mean that this point can be of no further use to us?

No. On the contrary, the sovereign hand of God behind his all-wise providence should prompt us to thoughtful reflection. God’s providence should bring us to introspection, not indifference.

When God permits something to come to us in such a clear, undeniable way, our first thought shouldn’t be personal acquittal on the grounds of divine mystery but personal introspection on account of human depravity.

In other words, we should use this opportunity to examine ourselves before the Lord. We should consider if we individually, our families, our church, our communities, our nation, and so on, are doing anything that dishonors God.

God’s providence should bring us to introspection, not indifference.

One of the principles we can learn from Scripture is that God intends to use seasons like this to humble people. Amid the plagues upon Egypt, Moses and Aaron go before Pharaoh and ask him, “How long will you refuse to humble yourself before me?” (Ex. 10:3). The proper response to such things is humility. In the New Testament, Paul warns the proud Corinthians and explains that one of the reasons why many among them are suffering is because of rampant pride (1 Cor. 11:28–33).

While our individual sins may not be the primary cause of the pandemic, they’re connected to it. Therefore, it’s wise stewardship of the occasion to examine ourselves before the mirror of the Word of God and make necessary adjustments.

One blessing we enjoy when swishing around the bitter taste of the curse of sin in our mouths is our longing for its cure. Even as I write, I’m moved to deeper gratitude for Jesus Christ, who became a curse for sinners like you and me (Gal. 3:13). Jesus rescues alienated people, not only from the manifestations of sin’s curse but also from sin itself. This brings us to treasure Christ all the more. The bitterness of the curse of sin makes Christ, the remedy, all the sweeter.

Over the last few years, I’ve started to change my approach. Several new books introduce the reader to Owen. In other words, these authors do a lot of the heavy lifting for you and bring the cookies down a few shelves. Below are some of my favorite books to recommend on John Owen. But, beware, they are gateway books to more Owen!

The Trinitarian Devotion of John Owen, Sinclair Ferguson, 140 pages. I’ve enjoyed many of the books from The Long Line of Godly Men Series, but this is my favorite. Ferguson provides a brief biographical look at Owen and then launches into a detailed discussion on Owen’s understanding of the Trinity and prayer. It’s what I recommend as a first step into the deep end. Ferguson writes about Owen like they went to school together, he’s so familiar with his works. He’s an able guide.

Owen on the Christian Life, Matthew Barrett and Michael Haykin, 306 pages. Barrett combs through John Owen’s contribution to the church in a systematic way. Readers will be treated to detailed analysis and explanation of subjects, including the glory of Christ, communion with the triune God, mortification of sin, justification, and ecclesiology. There are brief biographical chapters as well.

The Enemy Within, Kris Lundgaard, 140 pages. Many people have heard of Owen’s works on The Mortification of Sin and Indwelling Sin in the Life of the Believer. Lundgaard distills the gist of what Owen is saying and packages it in the 21st-century common language. If you are looking for a book to read and help you get after the work of putting sin to death, then this book will help you.

John Owen on the Christian Life, Sinclair Ferguson, 316 pages. As mentioned above, Ferguson is quite familiar with the works of Owen. Ferguson provides a brief biography of Owen before moving into his other writings. Significant time is spent on the matters of regeneration, sanctification, and communion with God in prayer. This book is a useful resource on the subject of sanctification.

But why do we do this?

The origin of April Fool’s Day is a bit of a mystery. Some historians trace it back to 1582 when France switched from the Julian to the Gregorian calendar (as prescribed by the Council of Trent in 1563). The changing of the calendar meant there was a new date to celebrate the new year. Formerly it was celebrated on April 1, but now under the Gregorian calendar, it would be observed on January 1. The people who failed to get on the same page and celebrated the new year later became the punchline of jokes and the recipient of pranks. They were the “April Fools.” 

The origin of the day isn’t as clear as the meaning of the word and some implications for us as Christians.

Our English word fool comes from the Latin follis meaning foolish. It’s connected to the word for bellows (think organ) or a leather bag filled with air (windbag). By the time of the early 1800s, windbag already had the metaphorical meaning of a person who talks too much. When we are thinking about a fool, we are thinking about someone ignorant. They are not respected and the subject of ridicule and, in some cases, pity. Certainly not respect or admiration.

This background reminds us of how striking the truth of the gospel is. Both in the first century and today, foolishness is not a sound marketing campaign. Nevertheless, the gospel is considered by many to be just that, foolishness.

Paul writes, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” (1 Cor. 1:18)

People listened to a depiction of a Savior who hung on a cross crucified, and they did not conclude it was wisdom but folly. The thought of a King who died is not an occasion for honor but shame. The story of a God who humbled himself in death is not a story of strength but weakness. The gospel does not compute in the minds of people. It doesn’t make sense. It was foolish.

But that’s just it, isn’t it? Worldly wisdom never leads to God (1 Cor. 1:21); it only leads to the mirror. We reflect ourselves and who we want to be. We don’t find God in that portrait.

Becoming a Christian is becoming, in the eyes of many, a fool. It’s embracing a morality, identity, and value system that’s ignorant and out-of-step

It’s this message, this “foolishness” that God uses to save people that are looking for wisdom, strength, and honor.

“For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1 Cor. 1:22–24)

God saves us through the “foolishness” of the gospel. How is this? Paul answers, “For the foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Cor. 1:25).

Becoming a Christian then is becoming, in the eyes of many, a fool. It’s embracing a morality, identity, and value system that’s ignorant and out-of-step.

Are you willing to be a fool for Christ? Are you a holy, happy, and hope-filled fool for Jesus?

Find your identity in him.

Publicly associate with his people.

Speak his name to others.

Lean upon him for your hope.

Submit to his Word above all.

The gospel makes us happy fools on April 1 and every other day.

Millions of Christians around the world are answering this question during the increasingly restrictive measures deployed to combat the spread of the coronavirus. The Bible uses the metaphor of a body to describe the church. One only has to briefly consider the separation of body parts to wince and throw the mental gear into reverse, backing out of that unnatural thought. The body is meant to be together. And likewise, the body of Christ should also be together. God’s people come together in myriad ways, but most primarily by gathering on the Lord’s Day for worship. But now, in this current crisis, we cannot.

How can we be the body of Christ when physically separated? While being physically present substantially enhances our fellowship in the body of Christ, it is not the exclusive sphere of our togetherness. In other words, the bond together as a body is not primarily physical but spiritual. This means that we as Christians can still do good to one another, even when we are apart.

Here are five ways we can be the body of Christ, even when we are physically separated.

Read

We need to spend time in the Word of God ourselves (Ps. 1). Neglect of the bread of life is the neglect of our souls. But, to neglect the Bible is also to neglect the body of Christ. Paul exhorts the Colossian church:

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. (Col. 3:16)

Likewise, staring into the teeth of apostasy, the writer of Hebrews instructs the church to deftly deploy the Word in the ministry of exhortation. We really are our brother (and sister’s) keeper!

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. (Heb. 3:12–13)

How can you serve the body of Christ while apart? Read the Bible. Meditate upon it. Memorize it. Write it upon your heart. Why? Do all of this so you can have something to encourage your brothers or sisters with. There are real needs. People are hurting and confused. If you can take from your own freshly prepared meal of God’s Word and share it with others, then you will be serving them well. When we speak to one another, we need to say words that fit the need of the moment and give grace to those who hear (Eph. 4:29). To do this, we need to give ourselves to the daily reading of the Scriptures.

Pray

Prayer is one of the most obvious things we can do. Being separated by space does not limit the service we can provide to each other in this way. An example of this is found in 1 Thessalonians, where Paul had a great desire to see the church face to face (1 Thess. 2:17). Nevertheless, he prayed continually for them (1 Thess. 1:2–9) and requested prayer from them (1 Thess. 5:17, 25). Similarly, Paul writes to the Colossians, telling them, “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face,” (Col. 2:1). But this distance and burden only served to fuel his prayers for them (Col. 1:9–14).

While being physically present enhances our fellowship, it’s not the exclusive sphere of our togetherness. In other words, the bond together as a body is not primarily physical but spiritual.

Likewise, in our time of separation, we can pray for one another. We can take these prayers from Paul and make them our own. We can take the Lord’s Prayer (Matt. 6:9–14) and pray it for one another. We can also take the manna we find in the Word and pray for God to make these truths sing in our brothers and sisters’ ears. I use a form of our church directory to pray for church members. I also include guests and attendees, missionary partners, sister churches, and friends in ministry. Work through an organized list of petitions for your local church. Pray for your elders and their families also. While you may be personally quarantined, your prayers are not. They ascend to the nostrils of omnipotence. And he delights to hear his people pray.

Fight

Since we are members of one body, it matters what we do with our physical bodies. There are implications for our union as a church. We are to pursue holiness and be intolerant of sin. The point of church discipline (Matt. 18:15–8; 1 Cor. 5:1–14) is to purify the church. If a church member is not living in light of their profession of faith, another member comes alongside to lovingly remind them of God’s Word. If the person yields to sin and continues to live in an unrepentant manner then they are affecting the church. Paul rebukes the Corinthians negligence here by saying, “Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed” (1 Cor. 5:6–7).

The fighting I’m talking about is against our own sin. With the understanding that we are part of the body of Christ we then want to fight against sin that would pollute the body. Just like you wouldn’t want to do something that would hurt yourself, so too, you don’t want to injure the body. During the time of isolation for coronavirus reports indicate that all sorts of undesirable activities are increasing. Sins like drunkenness, abuse, pornography, and others are on the rise. As Christians, we don’t see this time as a season for moral laxity or self-indulgence but of holiness through self-denial. We are to fight against sin and put it to death because we are Christ’s (Rom. 8:13; Col. 3:5). And if we are Christ’s then we are part of his body.

Serve

Being apart can make serving more difficult. It forces us to be creative. Instead of meeting face to face, we can pick up the phone and call each other to check-in. We can also text, email, or video chat. At present, we can even write a letter and drop it in the mail. Make it a goal of the intentional interaction to speak words of encouragement and grace to one another. Remind them of what God has impressed upon your heart. Tell them how you’ve been praying for them. Ask if they have any physical, financial, or other needs. Perhaps some groceries need to be picked up, leaks need to be fixed, or bills need to be paid. As these needs arise, be in contact with your elders and deacons to advise of the needs. Be careful not to reduce service to just the things we do at church. Service is what we do together as a body helping one another to know and follow Jesus.

Give

One expression of being a part of the body of Christ is the regular, joyful, and sacrificial giving to the Lord’s work in our local churches. While the current crisis has far-reaching implications, the local church is not exempt. Even though churches are not meeting publicly, they continue to have needs. The church relies on the regular giving of her members to support missionaries, pay church staff, pay the mortgage and utilities, as well as the benevolence needs in the body. Each member should carefully and prayerfully consider their service to the church in this area as well.

There are many other ways the church can be the church when not gathered together physically. I’m thankful that while these are new challenges for us today, they are not a surprise to God. He is in control, and he remains unflinchingly committed to his church. Let us seek his wisdom to do the same.

I appreciate this quote because it reminds us of our limited perspective. We simply cannot see all that God is doing. But even above blind spots, we have capacity issues. Not only is God doing more than we can see, but he is also doing more than we can fathom. Therefore the first steps in Christian humility have to be in the path revealed by God’s Word. In it, we are given a divine intel briefing that helps us to know what’s going on.

Not only is God doing more than we can see, but he is also doing more than we can fathom.

Take the current pandemic, for example. If I had a buck for every time someone postulated as to what God was doing in this situation, we’d be making our church budget. There are mysteries here that we simply do not know. But there are things revealed that we do know.

Amid this current trial, we don’t know all of the things God is doing (the 9,997 things, for example), but we do know of at least three. As you and I encounter various trials, we know that God is doing these three things in our lives. In James 1:2-4, we find how what a surprising servant trials are in the hand of God.

God Is Purifying Our Faith

James writes that trials test our faith (James 1:3a). The testing here has to do with a purifying or proving process. The apostle Peter brings out the nuance of the Word with a bit more texture:

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1 Pet. 1:6-7)

The parallel is clear, trials purify our faith like fire purifies gold or other metals. Doug Moo, in his commentary on James, writes, “The difficulties of life are intended by God to refine our faith: heating it in the crucible of suffering so that impurities might be refined away and so that it might become pure and valuable before the Lord.”

To make the point further, James’s point isn’t so much about verifying the presence of faith, but testing the already present faith and making it stronger. This is what trials do.

As we lift our eyes over the horizon of self-quarantines and our ears over the continuous news reports, we hear the Word of God speak personally and practically to us.

What is God doing during the trial of the Coronavirus? He is purifying the faith of this people.

God Is Creating Endurance

When we become a Christian, we aren’t instantly zapped with maturity. Instead, God uses the sweaty and painful work sanctification to mold and make us like Jesus. Trials then produce the spiritual fortitude, the endurance that God uses to make us persevere in him.

The other day I went out for a run. While I was motivated by getting outside, enjoying the sun, and getting some fresh air, my actual goal was to get some exercise. As I got going, I felt faster. I remember thinking that I’ve improved since my last run. Then I made a right and suddenly felt a bit slower. It was harder. What happened? I turned into the wind. What was previously at my back was now in my face.

This brings up a question: were the wind and hills good for me? I guess it depends on my objective. If I was trying not to sweat, then no, they weren’t. But, if I was trying to get faster and build endurance, then they most certainly were good. It depends on the objective.

This is like trials. God brings the stiff-headwinds of adversity and the hills of difficulty in our lives to build endurance. He aims to make us more and more like Jesus. This takes work. And it takes the shape of trials. Sanctification takes place in the context of pushing through adversity. Crushing the head of Satan under our feet is hard work (Rom. 16:20). God uses trials to make us more endure.

God brings the stiff-headwinds of adversity and the hills of difficulty in our lives to build endurance.

The current circumstances bring some stiff headwinds, don’t they? Most things in life are made more difficult. Plans are canceled. Finances are drying up. People are ill. Future plans are in doubt. Lifestyles are being restricted. Church ministry has radically changed. This is difficult.

What is God doing in the midst of this trial? He is building endurance in his people.

God Is Maturing His People

According to James, this brings about maturity. God uses these trials to make us more like Jesus. Think about it: perfection comes at the end. And God means to get his people to the end. So how does he do it? One tool in the divine toolbox is a trial. These various trials push us more and more into Christ.

In a couple of other passages in the New Testament, we see this reflected.

Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope (Rom. 5:3–4)

Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring. (2 Thess. 1:4)

Notice how Paul pivots off the suffering to praise God. He is worshiping while they are suffering. This would be strange if we didn’t have this crucial piece of information: God is using difficulty for our good. Hard does not mean bad. In fact, in many cases, it means blessing.

What is God up to with Corona? There’s a million things I don’t know and at least three things I do.

What is God doing in the midst of this trial? He is maturing his people.

When God Answers our Prayers with Trials

Sometimes we pray and ask God to grow us and make us more like Jesus. Then to our surprise, we find ourselves neck-deep in a trial. So we pray and ask God to take it away. But what if it was God who brought the trial as the answer to our prayer for growth? John Newton’s hymn I Asked the Lord is appropriate to consider here:

I asked the Lord that I might grow
In faith, and love, and every grace;
Might more of His salvation know,
And seek, more earnestly, His face.

‘Twas He who taught me thus to pray,
And He, I trust, has answered prayer!
But it has been in such a way,
As almost drove me to despair.

I hoped that in some favored hour,
At once He’d answer my request;
And by His love’s constraining pow’r,
Subdue my sins, and give me rest.

Instead of this, He made me feel
The hidden evils of my heart;
And let the angry pow’rs of hell
Assault my soul in every part.

Yea more, with His own hand He seemed
Intent to aggravate my woe;
Crossed all the fair designs I schemed,
Blasted my gourds, and laid me low.

Lord, why is this, I trembling cried,
Wilt thou pursue thy worm to death?
“‘Tis in this way, the Lord replied,
I answer prayer for grace and faith.

These inward trials I employ,
From self, and pride, to set thee free;
And break thy schemes of earthly joy,
That thou may’ st find thy all in Me.”

God is not only doing more than we can see; he is doing more than we can fathom. But of the infinite number of things God is doing, we can be sure that amid trials, he is doing these three things in our lives: he is purifying our faith, creating endurance, and he’s maturing us. For this reason, we can count it all joy when we encounter various trials (James 1:2).

This is what makes a passage like John 12 so arresting. We have no business listening in on a conversation between members of the Trinity. But that’s what we see here. In it, we have a keyhole view into the affections of the Trinity. 

Son’s Resolve

The Lord Jesus discloses that his soul is troubled because of the encroaching shadow of Calvary. But he does not shrink back from his divinely ordained course. Instead, he harkens a doxological imperative reflecting his heart, as he looks to the cross.

Jesus says, “Father, glorify your name” (John 12:28a). 

This is so beautiful. It’s so revealing. 

Jesus is at this point in his ministry, feeling the unimaginable and equally unfathomable weight of his impending hour upon the cross, and what is his motivation? What is his contemplation? What is his declaration? It is the glory of God. 

There is no question that when Jesus had Calvary’s horror in his site, he had the glory of God on his mind. The glory of God serves to motivate him. It consoles him. It provokes his prayers. 

But the keyhole into the divine correspondence continues.

Father’s Response

The Father echoes with a divine thunderclap in response: “Then a voice came out of heaven: ‘I have both glorified it, and will glorify it again'” (John 12:28b). The Father responds with the affirmative, declaring that this is what he is doing. The cross of our Lord Jesus Christ towers above all things as the supreme demonstration of God’s delight in his glory. It’s a keyhole into his passion for his glory. 

The cross of our Lord Jesus Christ towers above all things as the supreme demonstration of God’s delight in his glory. It’s a keyhole into his passion for his glory.

When Jesus beheld the agony of Calvary, he was overcome by this singular holy imperative, “Father, glorify your name.”

Our Response

When you meditate upon the cross, what do you dwell on? 

This passage instructs us to see the glory of God. The worth and weightiness of God colors the cross from its conception in eternity past to its completion in realtime. And the glory of God, radiating from the cross of Christ, will be our eternal anthem.

This too should be the passionate cry of all who follow Christ. “Father, glorify your name”  should be our burden also. Brothers and sisters, look upon the hill of Golgotha where Jesus declared this holy imperative with his heavenly resolve. Marvel at his singular focus. Pray for conformity to his will. All of this that God might be glorified in you.

So here’s the first Recent Reads from this past month. 

Churchill, Paul Johnson. There are countless biographies on Churchill, but I was looking for something accessible and quickly paced. I think Johnson does it in this one. There is enough emphasis upon Churchill’s younger years to provide a useful framework for beginning to understand him without overwhelming the reader with details. There are plenty of anecdotes and great stories. (It’s Churchill, after all!) Overall, contemporary readers can benefit from an imperfect man’s steady, convictional leadership during times of difficulty.

Owen on the Christian Life, Matthew Barrett. I regularly hear people say that they wish they could read Owen, but he’s too dense. If this describes you then you should read this book. Matthew Barrett combs through John Owen’s contribution to the church in a systematic way. Readers will be treated to detailed analysis and explanation of subjects, including the glory of Christ, communion with the triune God, mortification of sin, justification, and ecclesiology. There are brief biographical chapters as well. I highly recommend the book as an introduction into the theology of Owen and as a valuable, well-sourced reference book on systematic theology.

Working, Robert Caro. This was fascinating; I couldn’t stop reading. I was actually listening to this as an audiobook narrated by Caro. In his distinct New York accent, Caro explains the process for researching and writing. Remember, Caro has twice won the Pultizer Prize and the National Book Award. It’s a privilege to get a tour of how he compiled his material for the biographies of Robert Moses and Lyndon Johnson. And what you learn is this: he is a tenacious researcher. As a pastor who attempts to tell a story to the congregation each week, I found some of Caro’s unusual but perceptive practices to be immediately helpful in trying to paint the picture of the original scene to the contemporary audience.

Faithful Endurance: The Joy of Shepherding People for a Lifetime, Collin Hansen and Jeff Robinson Sr. (editors). So many pastors are alone, and the ones who aren’t alone often feel as though they are. Pastors need friends. Sometimes these friends come in chapter form. Faithful Endurance is a compilation of essays from men like Tim Keller, D. A. Carson, Dave Harvey, Bryan Chapell, and Juan Sanchez. Each chapter is framed up by a question in the form of a letter. The chapter’s author then writes an essay in response to the central issue raised in the letter. What emerges is a distillation of years of practical pastoral ministry in the form of an accessible book. All pastors will find something helpful here, and most will want to give away copies to their friends. I know I have.

Them: Why We Hate Each other and How to Heal, Ben Sasse. It’s no secret that Americans are divided. It’s one of the rare things we can agree on. But why? And what’s the solution? Nebraska Senator Ben Sasse believes one of the big reasons we’re in this mess is because we have lost our sense of community. With a lack of rootedness in “tribes” we have pledged allegiance to “anti-tribes” characterized by what and who we are against. I had a hard time putting this book down. Perhaps this is because the concerns Sasse shares resonate with my own. I think his assessment is perceptive, and his prescribed way forward is compelling. Even if you don’t agree with him, I think you’ll join me in longing for a better day.

Confronting Christianity: 12 Hard Questions for the World’s Largest Religion, Rebecca McLaughlin. I was looking to read a book on apologetics last month and penciled in McLaughin’s book. I found Confronting Christianity to be the type of book I was looking for. It’s broken down into 12 chapters, answering some of the biggest questions facing Christians today. McLaughlin’s models a tone that’s irenic while maintaining biblically faithful. As the title makes clear, she isn’t shying away from difficult topics. I found the following chapters to be supremely well-done: chapter 5: Doesn’t the Bible Cause Violence, chapter 7: Hasn’t Science Disproved Christianity? And Chapter 8: Doesn’t Christianity Denigrate Women? In addition to the book being well-written, I found it to be a source of valuable research. This is a book to give away to Christians and non-Christians alike. I look forward to reading and discussing it with friends.

The Whole Armor of God: How Christ’s Victory Strengthens Us for Spiritual Warfare, Iain Duguid. The whole discussion of spiritual warfare seems like it’s fraught with spiritual warfare. This particular topic seems to have the Devil’s fingerprints all over it. I’m thankful for Duiguid’s short but beneficial book on the last chapter of Ephesians. He emphasizes the victory of Christ and the need for Christians to be engaged in the battle. The chapters are sermons preached to a congregation, so they are not out of reach for laymen while remaining useful to the one preparing to preach.

But at the same time, it’s important to remember what hasn’t changed. Here Christians need to lean in, not only to remember but also to respond in this season of change.

Your God

I know we know this on paper, but it’s important to be reminded of it anyway. God doesn’t change. He doesn’t need updates, go out of date, get better, or depreciate. He is and forever will be the eternal, “I am!” He is perfect. And he is self-sufficient. The Scripture means to encourage us when we read passages like this, “For I the LORD do not change…” (Malachi 3:6a) God doesn’t change his mind. His promises are as true and fixed as his character. This is good news in the midst of a constantly evolving news story.

God’s sovereignty over the world never waivers. From our perspective, the world might look like a series of dumpster fires. But God assures us of his enduring power, presence, and purpose—even in the mess.

“God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling. Selah. . . . The nations rage, the kingdoms totter; he utters his voice, the earth melts. The Lord of hosts is with us; the God of Jacob is our fortress. Selah” (Ps. 46:1–3, 6–7)

From our perspective, the world might look like a series of dumpster fires. But God assures us of his enduring power, presence, and purpose—even in the mess.

This unchanging, all-powerful God should bring us comfort in the midst of chaos. In fact, in this same psalm, he tells us, “Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!” (Ps 46:10). The chaos going on around us is the canvass that God paints the mural of his matchless glory.

I don’t know about you, but I could use some time to be still and contemplate the reality that God is God. And with that to consider his declaration that he will be exalted amid the mess. See your God’s immutable perfection, power, and promises!

Your Vulnerability

This morning our family was reading Mark 14, and I was struck anew about our Lord’s words to Peter: “Watch and pray that you may not enter temptation. The spirit indeed is willing, but the flesh is weak” (Mark 14:38).

We know what it means to watch. It’s about being on alert and careful. A few minutes ago, my town’s newspaper reported six new cases of coronavirus with nearly a hundred in our county. The message in the headline is: “Be vigilant.” The implication is with the virus spreading so quickly we need to be all the more careful, vigilant, to be on the alert. The watching Jesus is after here is not referring to a virus or germs but rather to the great spiritual danger that is before us. We need to be vigilant, watchful, on guard, defensive even against falling into temptation.

In tandem with this, Jesus tells his disciples to pray. We are commanded all over the place to pray (Col. 4:2; 1 Thess. 5:17), yet it seems so difficult. Why is this? It is because, as Jesus tells us, the spirit is willing, but the flesh is weak.

In this time of great physical concern, do not forget the spiritual vulnerabilities before us. Satan often takes good things and turns them inside out, and like a hockey player, before we know it, we are catching a beating. Don’t focus so much on the physical that you forget the spiritual. Yes, the virus is dangerous. But you mustn’t forget your vulnerability to greater danger in the spiritual realm.

We are all going to be spending more time away from other church members, with that we may get a sense of diminished accountability. There may be temptations to neglect our Bible reading, prayer, meditation, and watchfulness. This would be disastrous. We are vulnerable and even increasingly so when quarantined from our church family. Watch and pray that you do not enter temptation.

Your Opportunity

What does God require of his followers? Many would think of the various catechism answers to this question and heartily reply, “To glorify God and enjoy him forever.” This is a good and right answer. And it applies in times like the one we live in right now.

Our reflex is to take cover, but God may be calling us to take the opportunity.

Most of us are living in unprecedented times. Unlike some generations before us, we haven’t lived through world wars and the startling restrictions that come with it. But those saints found an opportunity to glorify God in their circumstances. Sometimes it takes creativity, prayer, and persistence.

Our reflex is to take cover, but God may be calling us to take the opportunity. Our opportunity now is to consider how we can glorify God by loving those around us. How can you love your family, your church, your neighbors, and friends? Brainstorm and make a list. Invite others into the collaborative process. Pray and ask God to help you not to waste your quarantine (couldn’t resist, sorry). I regularly pray that God would give me wisdom in how I can glorify him with the day that he is providentially bringing me. When we think about this unique time, we can prayerfully engage with this unique opportunity.

I could write more on this and ferret out some details (and hope to in the days to come). It’s obvious that the coronavirus has changed many things about how we live. But it’s also important to remember what hasn’t changed so we can faithfully respond in these difficult times.

But I think praying before we eat is a healthy spiritual practice. It’s good for us. And as a result, it is something that we should carefully and faithfully do. Here are some reasons why.

To Acknowledge God

The Scriptures teach that every good gift comes from God (James 1:17). The doctrine of providence means that everything comes from his Fatherly hand. The food we eat certainly falls into this category. Consider the hands of God preparing your lunch! You would thank him for this, wouldn’t you? But there’s more. Through his intricate providential workings, he has ordained not only the ends (your lunch) but also the means (all of the steps in the process to bring it to your plate). Take some time to consider the steps that were required to go from the farm to your table or from the ocean to your plate. It’s quite astounding. Prayer pauses to acknowledge that behind the delicious curry (and the taste buds required to enjoy it), there is a loving and good God who provides it to you.

To Be Humbled

It’s humbling to say, “thank-you.” It’s hard. But as Christians, we understand that our priority is reflecting Christ, who modeled humility for us (Phil. 2:3–11). To pause and bow our heads and thank God is to admit that we are not God. While we may not walk around saying that we are God, to think we are self-sufficient is acting like it. Meals typically happen two or three times a day. These are wonderful speed bumps to have throughout your day, slowing our parades of self-sufficiency. Think about how many times you’ve interrupted a bad day with a meal. Prayer is another speed bump that slows you down and puts everything in perspective. By praying, sincerely praying, we are stopping and humbling ourselves before him.

Prayer before eating a meal is speedbump in our hectic lives slowing us down and reminding us that we’re not God and how good that is.

To Express Gratitude

Along the same lines of the previous two, stopping to give thanks before eating is an act of expressing gratitude. In the Old Testament, the people of God would bring a grain offering to God to show their tribute to him (Lev. 2). Bound up in this is their gratitude to God for providing atonement for them but also for giving everything for them. They offered out of their first fruits (Lev. 2:11-14) as an expression of gratitude. Prayer before eating is a chance to thank God for the food he provides with an eye toward the spiritual food he provides for us in Jesus Christ.

For Those Who Are Listening

Though not our primary objective, praying in public does affect those around us. Whether a server or another patron in a restaurant, they see you bow your head and close your eyes in prayer. It makes them at least double take and wonder what you are doing and why you are doing it. In my context here in New England, where the evangelical population hovers at less than 2 percent, the likelihood of seeing someone pray in a restaurant is slightly less than seeing a unicorn at a neighboring table. This makes people wonder. It also affects those with whom you are eating. Whether it is around the family table or lunch with another believing friend, thoughtful prayer before eating affects us. Praying before a meal should not be our primary evangelistic or discipleship strategy, but it should undoubtedly be part of it.

To Prevent Apostasy

I am fully aware that praying before you eat breakfast is not the only thing that’ll keep someone from walking away from the faith. But, I do know that a lack of gratitude is a mark of an unbeliever (Rom. 1:21) and that failing to acknowledge God as God provokes his wrath (Rom. 1:28). Over the last 20 or so years in ministry, I’ve been blessed to hear what comes out of people’s mouths as they give thanks to God before eating. But I’ve also been concerned. On several occasions, I’ve seen people walk away from Jesus, who would either avoid prayer all-together or just ram through a token canned, meal prayer. Heartfelt and sincere prayer before eating has a sanctifying effect upon you. Don’t overlook its value.

Prayer before a meal can become so common that we slide into and out of it without much thought. Other times we may blow right by prayer and neglect it altogether. This is a missed opportunity for us.

To Be Like Jesus

In the life of Jesus, we see him regularly stopping to thank God for providing food. He prays before the feeding of the 5,000 (Matt. 14:19). He prays before the Last Supper (Matt. 26:26–29). He is always thanking God for what he has given. If Jesus, as busy and as important as he is, stopped to give thanks to God, then I think you and I should also.

Do you stop to pray and thank God before eating? I’m not trying to impose a legalistic standard upon you. Instead, I’m trying to commend a profitable and time-tested way to train your heart and your tongue to thank God for what he has provided for you (Matt. 6:11). And in doing so, it reminds you that this same God has provided for all of your needs in Christ (Rom. 8:32).

Personally, it’s hard for me to believe that my wife and I have been parents now for nearly 25 years. We began as non-Christians, were graciously saved, and then began learning the Bible. This had a substantial effect on our parenting. Soon we started getting a better grasp on the gospel and its implications. We learned that the gospel isn’t only what saves us but also what shapes us as Christians. Now, after seeing two kids grow to be adults and move out on their own and with another four still in the home, I understand even more the importance of a simple phrase we’ve tried to communicate to our kids. And even more than saying it, we’ve been attempting to model its truthfulness and power. I commend it to you as the most important words I think you can consistently say to your kids.

Here it is: No matter what you do, I will never love you any less.

This summarizes our relationship. We are a family. And this relationship is not defined by what we do—either by doing good or bad. The kids did not earn their way in and they cannot do anything to change their status. They are fixed. My wife and I love them, no matter what.

To look into one of our kid’s teary eyes or upon their guilt-gripped posture and say, No matter what you do, I will never love you any less, is powerful. And it’s reflective of God’s love for his children.

If you’re a Christian, then I’m sure it’s transparent to you where this comes from. God’s love for his children through Christ is not based upon our merits. We didn’t love ourselves into Christ, and we can’t sin ourselves out of him. Love begins with God and extends out to helpless and hopeless rebels (Rom. 5:6-11; Eph. 2:1-10). Our standing in God is based upon our union with Christ. We are “in Christ” (Eph. 1). Therefore, God’s love for us is fixed. Indeed because of Christ, the Father says, no matter what you do, I will never love you any less. Because of the gracious plan of the Father, the work of the Son, and the indwelling of the Holy Spirit, being in God’s family is a fixed status and his love. This is good news, indeed.

Therefore, as a parent seeking to reflect the gospel and instruct our children, it is good to remind them and ourselves of this truth regularly. No matter what you do, I will never love you any less. As you can imagine, these words are so appropriate and life-giving amid times pain, confusion, hurt, sadness, and disappointment. To look into one of our kid’s teary eyes or upon their guilt-gripped posture and say, No matter what you do, I will never love you any less is powerful. It’s meaningful. It’s sincere. It’s love from another world. It’s reflective of God’s love for his children.

This phrase will not save you from the pain and disappointment that is common in this world. But the sentiments behind it will provide a framework and a power for properly dealing with it.

I’ve never regretted saying this. I only wish I could travel back in time and say it more often.

One brief preliminary note. When making gospel connections, we can tend to go to one facet of the gospel (for many it’s penal substitution), but there are more components to the work of Christ. Broaden your connections out to include the birth, life of obedience, substitutionary death, resurrection, ascension, session, and return. Each facet of the goodness of Jesus is found in other passages. Broadening out our strategy for making connections and what aspect of the gospel we are connecting to will enrich our study. And if we are preachers, certainly enhance our sermons.

TACTICS for Preaching Christ from All of Scripture

Typology and Analogy

God has front-loaded the story of Jesus into the Bible beforehand. Through the events of history, elements of worship, and people involved, God has filled the Bible with rich anticipatory gospel content. Some examples of biblical types of Christ include Adam (Rom. 5:12ff), the temple (John 2:18–22), and the Passover (1 Cor. 5:7–8). Types include correspondence by way of people, objects, or events. Some interpreters are more narrow, and others are more liberal. That said, depending upon your convictions, you can adjust typology to include more or less analogy.

While there are possible ways to make connections to the gospel the challenge for the interpreter is to find the best, most solid connections.

Citation

Does the NT passage quote the OT passage? If so, this is a direct line. For example, Stephen’s sermon in Acts 7 touches a whole host of passages in the Old Testament, how did he interpret them? What about how Paul quotes Genesis 15:6 in Romans 4:9, 22? Or how the apostle quotes Genesis 21 in Galatians 4? Citation is often the clearest connection.

Themes

When you read through the Old Testament, you find several themes emerge. And when you trace their development in the progress of revelation, you find many Christological connections. Consider the themes of priest, king, temple, place, and wilderness.

Inference

Does the passage infer or suggest a connection? I find this to be the least sure footing, but it often can engage the imagination that drives you back down onto the more firm hermeneutical ground.

Covenant

Getting your covenantal bearings will aid you in making connections to Christ. For example, Jesus is our federal representative (Rom. 5:12 ff), so finding the link to the covenant of works in the Garden (Gen. 2) is helpful. Also, see the relationships between Jesus’s work of others in their covenantal context (Moses, Aaron, Levi, David, and so on). Having covenantal bearings will allow you to find the promise—fulfillment motifs more clearly. The temptation is to eject out of a particular covenant context and fly over to the new covenant without doing the work to see how Christ may have fulfilled the particular aspects of the text.

Broadening out our strategy for making gospel connections will enrich our study. And, if we are preachers, certainly enhance our sermons.

Systematic Theology

Systematic theology is the study of a particular doctrine throughout the entire Bible. You may study atonement in Leviticus and see the way in which Scripture fills this out more fully through the sacrifice of Christ as its pinnacle.

Paul instructs parents in Ephesians 6:4 to bring up their children in the discipline and instruction of the Lord.

This verse should have a parent’s attention. We can package Paul’s teaching in three words: gentleness, discipline, and instruction.

Gentleness

This phrase “bring them up” doesn’t really communicate the personal nature of what the text is after. The idea is more about nurturing. In fact, it’s the same word is translated as “nourish” in Ephesians 5:29. There’s a calculated gentleness and carefulness involved with parenting.

God knows our frame. He knows children are vulnerable. They can be easily crushed. Or they can blossom and bloom. Calvin translated this command as, “let them be kindly cherished,” and then goes on to emphasize that the overall idea is gentleness and friendliness.

This is a sharp contrast to the common practice in Paul’s day. Fathers were quite insensitive, running over their children without a second thought. However, Paul shows the requirements of the new creation to be one of gentle nourishing. It’s the new order breaking through and shining in.

Along these lines, I like what Kent Hughes says: “Men are never more true men than when they are tender with their children, whether holding a baby in their arms, loving their grade-schooler, or hugging their teenager or a grown son or daughter.”

Before rushing on to anything else in their parenting, Christian parents must have a gentle hand and nourishing spirit. This reflects the Lord Jesus, who does not break the bruised reed (Matt. 12:20). What a convicting word for parents. You may not be a gentle person, but you must be a gentle parent. You can’t nourish someone carelessly or harshly.

You may not be a gentle person, but you must be a gentle parent. You can’t nourish someone carelessly or harshly.

Discipline

On the other hand, there needs to be ongoing care given to guard the children against developing patterns that would be harmful to them and others, and dishonoring to the Lord. The word “discipline” means training and even punishment. It involves correcting the wrong behavior. It’s the overall, comprehensive instruction of the life of the child.

It’s not God’s will that parents, in the name of kindness and love, should spare their children of discipline. Clearly, to do this would be to harm the children in their development and training.

And so we have the Bible speak of the need for parents to love their children, even with discipline:

Whoever spares the rod hates his son, but he who loves him is diligent to discipline him. (Prov. 13:24)

Train up a child in the way he should go; even when he is old he will not depart from it. (Prov. 22:6:)

Kindness does not neglect discipline and correction.

God knows that children need kindness, but he also understands that they need correction. Christian parents, you must see the difference between what our culture holds forth as parenting and what God says is parenting. You must discipline your children. They will not grow, mature, and gain wisdom on their own. God has appointed you in their life to discipline and train them.

Instruction

This word means placing before the mind. It’s verbal instruction that corrects, admonishes, or confronts the behavior. But notice, it has everything to do with the Bible. It is the discipline and instruction of the Lord.

Parents cannot neglect this. Remember Eli and his sons (1 Sam. 2:22-27). We must teach the Word of God to our children and apply life to the Word. Remember Deuteronomy 6:7:

You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.

The Word of God should always be in the air, in the conversation. Like bread on the table or water in the pitcher, the Bible is to have its placemat on the table. To properly instruct, there needs to be a verbal and visible commitment to the Bible in the home. 

When you put these together, you have instruction and discipline with a disposition of kindness and gentleness. Without instruction, discipline looks like abuse. Without a nurturing gentleness, instruction is unfeeling. Without discipline, parents are not fully instructing. 

I’ve often thought of Luther’s balancing comment to parents: “Spare the rod and spoil the child—that is true. But beside the rod, keep an apple to give him when he has done well.”

Like bread on the table or water in the pitcher, the Bible is to have its placemat on the family table. In order to properly instruct there needs to be a verbal and visible commitment to the Bible in the home. 

This puts the burden on parents. How can parents raise their children like God says unless they know what the Word of God teaches? How can they teach with wisdom unless they’ve personally learned in Christ’s school? Parents must be growing in personal godliness if they want to faithfully care for their children.

Yes, parenting is hard. Thankfully, God is gracious. The Bible is sufficient. And, the Holy Spirit indwells believers, making us more and more like Jesus. This encourages discouraged parents to be faithful and prideful parents to be humble.

In Ephesians 2-3, we see that people who had substantial personal differences because of the color of their skin or their country of origin were to be set aside in light of their shared relationship in Christ. Being a Christian takes priority. Now in God’s family, we are to be loving, gentle, forgiving, and gracious to one another. Later in Ephesians 5, marriage gets a facelift. A Christian marriage should look much different from other marriages in the world around us. This is because of the relationships the husband and wife have with Jesus.

But this isn’t all. Even the relationships between parents and children are different. They don’t march according to the drumbeat of the world around us but rather according to the tune of heaven. We salute the King, even in our parenting. When the gospel comes to the home, there are changes. God gives specific instructions for the family to reflect his authority. In verses 1-3, instructions for children. And in verse 4, instructions for parents.

Notice in verse 4 that it’s addressed to fathers. The word translated here as “fathers” is the common word for father. (Although, in Hebrews 11:23, it is used to describe both parents.) In light of the revolutionary and counter-cultural way Christian dads were to treat their kids, it is likely addressed to fathers to make the point about their accountability to God and the need for something different to take place.

He says, in Ephesians 6:4: “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.”

Pretty straight-forward, don’t do this, do that. In this article let’s think about what not to do. Do not provoke your children to anger. The word here translated “provoke” has the sense of exasperating, instigating, or inciting. It’s the idea of pushing the children’s buttons and getting under their skin. Calvin says parents mustn’t “irritate their children by unreasonable severity.” In a parallel passage in Colossians 3, we read, “Fathers, do not provoke your children, lest they become discouraged.”

Don’t exasperate your kids, lest you discourage them.

How can you exasperate your children? Here are 11 ways.

1. Bullying: Parents are generally bigger, stronger, and more intelligent than their kids. Combined with the authority of parenting, this could be wielded with harsh and intimidating words that greatly discourage children.
2. Showing favoritism: If parents favor one child over another discouragement is inevitable (think about Jacob and Esau).
3. Question their salvation every time they mess up: Saying, “Are you even a Christian?” when your kids do something wrong will reinforce the (erroneous) view that Christians never do anything wrong and that the gospel is not for them.
4. Unclear standards: Kids need to know and understand the standards they are being held to. If not, then they’ll be confused, surprised, and discouraged.
5. Unexplained discipline: Discipline requires instruction. Even in Ephesians 6:4, there is a don’t do this and a do this. There is a need to explain what is right and what is wrong.
6. Inconsistency: Parents need to be consistent with their kids. If something is wrong on Tuesday, it should be wrong on Thursday. Inconsistency sends mixed messages, and, when punished, they lose trust.
7. Excessive or unreasonable discipline: Just as there are levels of rebellion, there should be corresponding levels of discipline. Also, parents can’t discipline for every single thing that the child does that is wrong. (Otherwise, they would never stop correcting.) Be careful of punishing too often or excessively. Discipline should be reasonable.
8. Discipline out of anger: Parents who are out of control and losing their temper will hurt their children and discourage them. Think of how twisted it is to inflict harm in the name of love. It will also most certainly damage the child and the relationship. Be careful, parents. (Sometimes we may need a time out.)
9. Humiliation: Parents are seeking to build up their kids. If they are humiliating them (in public, in front of their siblings, or even one-on-one) with words or discipline, they will most certainly exasperate them.
10. Never admit you are wrong: Kids live with their parents. They see when they mess up. If the parent never admits they are wrong, especially when the offense is toward the child, then they will soon see through all of the Bible talk. Humility is required by parents who don’t want to exasperate their children.
11. Over-protection and smothering: Well-meaning overprotection can cause discouragement and resentment. Remember, kids are people who need to grow. Their wills should be shepherded, but they can’t be controlled absolutely.

I’m sure there are a dozen more ways to do this, but you get the idea. God loves children. And so Christian moms and dads should too. This means not exasperating them.

In the next article, I’ll address the positive side of the command.

This does not change when we begin to talk about the role of husbands and wives. Loving leadership and submission reflect God’s good plan for his people. In Ephesians 5:22-33, there are instructions to husbands and wives. I wrote last week on how a husband can love his wife as Christ loves the church. And here, I want to include some considerations about submission in the marriage. Here are five quick thoughts for thinking biblically about submission.

1. Submission Is Positive

Right away, we should note that the Bible does not present submission in negative terms. It’s considered positive. In any relationship that we’re subordinate, it is an opportunity to remember Christ himself. This very word was used for Jesus in 1 Corinthians 15:28, showing Jesus’s submission to his Father. 

Learning from Jesus, then, we can understand a type of subordination or submission that does not imply inferiority. Submission is not about losing honor but rather about giving it. Jesus, in his submission, helps us to see how positive it is.

Submission is not about losing honor but rather about giving it.

But not only is it not negative, but it’s also positive. It’s good. Remember, God does not command his people to do anything that would do them harm or make them less human. He is all-wise and commands what is best for our good. When he made the first husband and wife, he pronounced them good. That husbands are given a leadership role within the context of the family does not in any way mean that women are somehow inferior to men. God’s creative design is good. It’s positive.

2. Submission Has a Priority

We understand that all authority is created by and comes from God. Therefore, all authority is a derived authority. This means that whenever a wife submits to her husband, she is first submitting to God.

Just as we read in verse 21 that submission is to be done with a motive of reverence or fear of Christ, it is also to be done here with the priority of first being to God. Submission is first about a heart of worship to God. It’s not merely a mechanical duty of submission to a man. It is the worship of God. That’s the priority.

3. Submission Has Parameters

What are the parameters of this submission? We read in verse 24 that it includes everything, does that mean that a Christian wife must do whatever her husband says? 

I don’t think so. We only have to read chapters 4 and 5 in Ephesians to find that Christians are commanded to do and not do all kinds of things. The husband can’t simply line-item veto God’s Word in favor of what he wants to do.

A Christian wife must not submit to her husband if he is insisting on doing something that God forbids, or he is saying she shouldn’t do something God commands. Remember, God is the authority.

What does Paul mean then? He means that this submission is not limited to one area of life; instead, it’s comprehensive. 

One other note, this should be fairly obvious, but to make it clear, the prescription is to submit to their own husbands. This is not a command for a wife to submit to every man (this would imply there is something inherently less valuable in women than men). No, it’s specific to the relationship between the husband and wife. The submission corresponds to the leadership; it’s unique to the family.

4. Submission Has a Pattern

The pattern of submission reflects Christ and his church, “even as Christ is the head of the church, his body, and is himself its Savior” (Eph. 5:21). This pulls the freight for the commands in the passage: the marriage is to reflect Jesus and his church.

The church yields herself to the bridegroom, Christ, in trusting, loving, joyful submission. This is the model for a Christian wife. As she yields her heart, mind, and will to God’s Word—declaring it to be good and right—she reflects the body of Christ’s submission to Jesus. In this way, wives have the privilege of not only declaring the gospel but also demonstrating it through submission to their husbands.

5. Submission Has a Purpose

Finally, submission has a purpose. Ephesians teaches us that God’s purpose is to put everything in subjection to Jesus, the resurrected King. In chapter 1:9-10, we read: “making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.”

This is God’s purpose in Christ. This is what he is doing right now. The church is privileged to sprout the first buds of blessing in the kingdom of God. We reflect that God is tying up all loose ends in their subjection to Jesus. Therefore all submission to God’s authority, in various relationships, reflects the truth that Christ’s kingdom has come. 

Favorite Resources

1. Peter O’Brien (Pillar NT Commentary) My go-to exegetical commentary each week.
   
2. F. F. Bruce (NICNT – Colossians, Philemon, and Ephesians) Faithful, clear, and brief. Always helpful.
   
3. Carson & Beale (Commentary on the NT Use of the OT) Useful articles on every reference to the OT by an NT author. This is a must, not only for Ephesians but for every NT book.
   
4. John Stott – (The Message of Ephesians – Bible Speaks Today) I try not to read Stott until I have my structure and outline because he is so good. Always a clarifying comment.
   
5. Klyne Snodgrass – (NIV Application Commentary) Like the rest of this series this is a commentary that is not too technical but always helpful for understanding and applying the text.
   
6. NIVSB (NIV Zondervan Study Bible) Edited by D. A. Carson, the notes in this volume function like a commentary emphasizing on biblical theology. I’m surprised this resource doesn’t get more publicity; I use it all the time.
   
7. Sinclair Sermons – Some people don’t like to listen to other preachers when they are preparing to preach, but I do. And, there is no one I enjoy more than Sinclair Ferguson.
   

Exegetical Commentaries

• Peter O’Brien (Pillar NT Commentary)
• Frank Thielman (Baker Exegetical Commentary on the NT)
• F. F. Bruce (New International Commentary on the NT)
• Harold Hoehner (Ephesians: An Exegetical Commentary)
• Carson & Beale (Commentary on the NT Use of the OT)
• Andrew Lincoln (Word Biblical Commentary)
• Charles Hodge (Geneva Series of Commentaries)
• Clinton Arnold (Zondervan Exegetical Commentary on the NT)

Expositional / Devotional

• John Stott – (The Message of Ephesians – Bible Speaks Today)
• Sinclair Ferguson – (Let’s Study Ephesians)
• John Calvin – (Calvin’s NT Commentary Volume 11)
• Klyne Snodgrass – (NIV Application Commentary)
• Francis Foulkes – (Tyndale NT Commentaries)
• Darrell Bock – (Tyndale NT Commentaries)
• James Montgomery Boice – (Ephesians: An Expositional Commentary)
• R. Kent Hughes – (The Mystery of the Body of Christ)
• Expositor’s Bible Commentary Volume 12
• William Hendricksen (New Testament Commentary)
• John MacArthur (New Testament Commentary)

Introductory Material

• ESV Study Bible
• MacArthur Study Bible
• NIVSB (NIV Zondervan Study Bible)
• Reformation Study Bible
• Carson & Moo (An Introduction to the NT)
• Craig Keneer (IVP Bible Background Commentary NT)
• Bible Project
• Overview Chart

NT Theology

• Herman Ridderbos 
• Thomas Schreiner (A Pauline Theology)
• Thomas Schreiner (A NT Theology)
• George Eldon Ladd

Sermon Series

• Monergism General

Transcripts

• Duncan 
• Piper
• MacArthur
• S. L. Johnson
• Riddlebarger
• Geoff Thomas
• Storms
• Deffinbaughm
• MacPhail 
• Legge- 
• Stevenson 
• Cole
• Lucas

Audio

• Ferguson
• Thomas
• Phillips
• Beeke
• Myers
• Jensen
• Begg
• Anyabwile
• Lawson

What follows is something I wrote up for our church to help standardize how we prepare for and accomplish public reading of Scripture. I realize that our context and tradition might be different than yours, so please overlook differences in matters of preference or tradition. If there is something useful for you then the post is worth it. Thanks for reading.

WHAT ARE WE READING?

Remember that you are reading God’s Word. This is far different from reading any other book—or any other words! These are the holy, God-breathed Words of Almighty God (2 Tim. 3:16). The Bible is infallible, inerrant, and fully authoritative. It has the power to make alive, make new, convict, comfort, and bring everlasting joy. If we want the reading of God’s Word to have the people’s attention then it must have the reader’s attention. You are reading the very Word of God.  

WHY ARE WE READING?

We are reading the Bible because God wants his people to prioritize the reading of Scripture when his people gather together (1 Tim. 4:13). When the Bible is read, God is speaking. This is actually the only perfect portion of our worship service! We are reading God’s perfect Word. And in so doing, we are loving God and loving others. The unfolding of God’s Word brings light (Ps. 119:130). There is a simple reason why we are reading: to prepare for the preaching of the Word. But, there is a deeper, underlying reason: because God is glorified by us reading it in our assembly. 

HOW SHOULD WE PREPARE?

During the Week

Pray. Before you read the Bible on Sunday you should spend time praying through the passage. Illumination, understanding, and joy come from God. He grants these as gifts by the Holy Spirit (Eph. 1:18; Ps. 119:18; 90:14; 86:11). Ask God to impress the truth and beauty of the passage upon your heart. 

Understand. You will better serve the congregation if you understand what the passage is saying. Work to understand it. This may mean using some resources like a study Bible (ESV or NIV or Reformation Study Bibles are helpful options) or send an email to a pastor. 

Practice. You should plan to practice reading the passage daily. This practice should include reading aloud (since you’ll be reading the passage aloud on Sunday). You want to do your best not to stumble over words or mispronounce them. If you come across difficult words that you aren’t sure how to pronounce, listen to the ESV audio version to learn the proper pronunciation. You may find it helpful to ask someone to give you feedback as you practice during the week. 

Sunday Morning

Appropriate dress. Remember that you are going to be standing before the congregation to read the Bible. You are obviously not to be the focus of everyone’s attention, so it’s important to not dress in a way that will draw undue attention to yourself. Dress in a modest way that reflects accepted business casual attire. 

Hydrate. When nervous, our mouths often get dry. If you combine this with drinking caffeine you will likely have a very dry mouth when you come up to read. You can be proactive here by drinking water and limiting coffee and tea. 

Bookmark. Place a bookmark in the passage on Sunday morning when you are practicing so that you will have it ready when you go up to read. 

Prayer. You should pray for our gathering every Sunday morning, but especially on the week when you are reading Scripture. Remember also to join us for pre-service prayer in the back conference room at 9:45 as we walk through the liturgy and roles. 

HOW SHOULD WE READ?

Identify the passage and page number in the Pew Bible. Say something like, “This morning’s Scripture reading is from Leviticus chapter 1. You will find this on page 81 of the Bible in the pew rack in front of you.”

Give ample time for people to turn there (a full 20 seconds).

Repeat the Scripture Reference. “Leviticus chapter 1″

Begin reading after saying something like, “Hear the Word of the Lord” or “Let’s hear God’s Word.”

Mind your pace. The tendency when we are nervous is to speed up. You want to read at a reasonable pace that gives people time to hear and consider the Word.

Use your finger. It helps many to put your finger under the words as you are reading. This helps you keep a reasonable pace and from jumping around.

Observe punctuation marks. Stop at periods and allow commas to break your pace.

Consider your tone

• • Remember the context. If you are reading a passage like James 5:1-6, you should have a sober tone. It would be inappropriate to insert a mood that does not reflect the passage. Similarly, in reading a passage like John 1, one should not read like they are reading bad news. The incarnation should produce joy. If you’re reading a prophet’s words of rebuke, or a dialogue between Jesus and the Pharisees, it shouldn’t sound the same as instructions for building the tabernacle or as a genealogy.
  • Read with feeling. You should read with expression in your voice that reflects the passage.
  • But not too much feeling. You should avoid turning it into a dramatic reading of Scripture.
  • Don’t use a “preacher” voice. Remember that you are trying to draw attention to the Bible and not to yourself. This is not the time to try out your John Piper voice or favorite gestures.
  • Be careful not to swallow your words. Sometimes we have the tendency to trail off at the end of sentences and “swallow our words.” In general conversation, this makes it difficult to hear and understand. On Sunday morning people will miss your words altogether. Pronounce each word and follow punctuation.

When you conclude say something like, “This is the Word of God” or “May God bless the reading of his Word.”

There are a few reasons.

The command for the Christian husband to love his wife is not contingent upon her fulfilling any particular roles. In other words, it’s to characterize his life even if his wife is not acting lovely. More to the point, it’s an ongoing, everyday type of love. It’s not a love only reserved for wedding days, anniversaries, or Valentine’s Day. This is everyday love characterizes the disposition of the Christian husband to his wife.

Furthermore, it has a pattern to follow. The Christian husband reflects Jesus’s love for his church and the unity found in this relationship (Eph. 5:25-32). The Bible points husbands to the supreme example, the husband par excellence as the one who is both the model and also the motivation for loving their wives.

In light of how Jesus loves his church, how then are Christian husbands to love their wives?

Here are ways in which a husband can love his wife like Jesus.

(1) A Sacrificial Love

We start here with the most obvious. The husband’s love for his wife is to be sacrificial, because Jesus’s love for us was sacrificial. This giving up is another way of saying he sacrificed his life for his wife. Jesus died for his bride, and so the husband must be willing to do the same. 

Thankfully it remains noble for a husband to be willing to lay down his own life to save his wife. But the essence of the sacrifice could be pressed home further. Would he live sacrificially for his wife? Will he die to himself and his self-interest to put his wife first?

(2) A Serving Love

Jesus served the church. This love wore an apron. He served his bride, the church, with his life and death. We read in Mark 10:45, “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Likewise, the husband, the leader, is to serve his wife. He is to, like Jesus, be willing to set aside his interests when presented with the opportunity to serve his wife. Think about it. We could never conceive of Jesus being too busy to hear from us in prayer. He is not distracted. He is not uninterested. No, he loves us and continues to listen and help us. He is always doing us good. 

Jesus is not too busy checking his phone, scrolling through social media, when we are trying to talk to him.

He is not drifting off thinking about hobbies or work when we are pouring our hearts out to him in prayer.

He is not daydreaming when we are laying bare our weaknesses before him. No, he is present, faithful, caring, and serving.

He is attentive and sympathetic (Heb. 4:15-16).

The danger for marriages is not that the husband would love another woman more than his wife; it’s that he would love himself more than his wife.

(3) A Faithful Love

Jesus is faithful to his church, his bride. Likewise, the husband, if reflecting Jesus, must be faithful to his wife. We read in verse 31, “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.”

This one-flesh union is a life of commitment and faithfulness. In Paul’s time, just as in our own, people changed partners without a second thought. The Christian marriage, and the love the husband offers his wife, is to be a committed and faithful love. 

(4) An Understanding Love

Jesus knows us and understands us. He knows what makes us tick. He knows our weaknesses. Peter reminds husbands in 1 Peter 3:7 to “live with your wives in an understanding way showing honor” (to her). This word “understanding” refers to knowledgable love. The husband is well-acquainted with his wife. He knows and understands her. The husband must be forever studying and learning his wife. I’ve joked that I’m a lifetime student at the University of Christie. I’ll never graduate nor get a diploma; I’m a lifetime learner. I’m always trying to learn how to best love and serve her.

(5) A Caring Love 

Paul writes, “In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body.” 

The husband’s love for his wife should reflect his care for his own body. 

Paul offers two keywords to describe this: nourish and cherish. A husband cares for his wife by nourishing her heart, much like a gardener nourishes his plants. 

“This requires him to pay attention to her, to talk with her to know what her hopes and fears are, what dreams she has for the future, where she feels vulnerable or ugly, and what makes her anxious or gives her joy.” A husband cherishes his wife “in the way he spends time with her and speaks about her, so that she feels safe and loved in his presence.” Phillips offers this warning: “In my experience, a husband’s caring love is one of the greatest needs in most marriages. [A] wife’s heart is dried up by a husband who pays her little attention, takes no interest in her emotional life, and does not connect with her heart.” (via Challies)

Husbands are to care for their wives as Jesus cares for his people.

(6) A Sanctifying Love

You’ll notice that much of what Paul refers to here involves Jesus’s care for us spiritually. I don’t think this means that the husband is the only one responsible for seeing his wife grow in godliness.

The husband is given the privilege and charge to see his wife grow in godliness. There are other means God has provided (i.e., the local church), but it is the husband’s responsibility to ensure that it happens. He is to be concerned with his wife’s spiritual growth. He is to share Jesus’s burden for his wife’s holiness. 

He directs his love toward her godliness. This love then will show itself in such matters as conversation, family devotions, prayer, church attendance, church participation, service, and the overall tone of the home. Christian husbands can excel in many areas of love but drop the ball at this point and, as a result, not fulfill their charge from the Lord. Husbands, are you taking the lead in pointing your family, and especially your wife ,to the Word of God and the God of the Word?

(7) A Consistent Love

Jesus is consistent. And all of his actions toward us are mediated through his loving covenant of grace. In Packer’s classic Knowing God, he observes, “Every single thing that happens to us expresses God’s love to us, and comes to us for the furthering of God’s purpose for us.” All of his ways toward us are in love. He goes on, “God loves people because he has chosen to love them—as Charles Wesley put it, “he hath loved us, he hath loved us, because he would love” (an echo of Deut. 7:7-8)—and no reason for his love can be given except his own sovereign good pleasure.”

When we reflect God’s love toward us in the gospel, Christian husbands are to be consistent. They are not to be up and down, mixing his love for his wife one day and his love for himself the next. 

(8) A Leading Love

Jesus left us a pattern to follow. If we want to be Christlike, then we must reflect his leadership:

And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mark 10:42-45)

The Christian husband’s love for his wife is not to look like a Roman occupation. It’s not a page out of the popular business handbook. It’s not about self-fulfillment but self-sacrifice.

Practically speaking, this means that husbands and wives are not allowed to delay obeying God’s commands until their spouses fulfill their God-given roles perfectly.

(9) An Enduring Love

Jesus doesn’t quit on his bride. Isn’t that good news? Too many Christian marriages tap out when things get hard. We mustn’t do this. We are to stay on the field and work it out, continuing to press on and go to the end. Jesus motivates us to endure amid and through hardship.

(10) An Eschatological Love

The picture of Ephesians shows us that this is God’s plan for the summing up of all things in Christ (1:10; 20–23). Therefore, as the husband submits to Jesus and leads his wife in a loving way he is reflecting this end-time submission of all things to Christ. Being a Christian husband is not about being some prideful, self-absorbed leader but a humble, self-giving servant leader. In this, you reflect the reality that Christ, not you, is the king. And his kingdom has dawned. 

In the Garden of Eden, God warned our first parents, Adam and Eve, with these sober words that echo through the ages, “the day you eat of it, you shall surely die” (Gen. 2:17). We know how the rest of the story goes. Adam and Eve disobeyed God’s Word and ate from the tree. They plunge themselves and their posterity—all of us—into sin.

When we think about God’s warning here, we have to observe his love. It’s love that warns Adam and Eve what not to do.

Love for Adam and Eve

By warning us of what is wrong, God shows love for his creation. This is love because what is wrong is what will hurt us. Sin corrupts God’s good gifts. It perverts his gifts and harms us. Think of the pain and suffering that you have experienced in this world. Now consider how you may have hurt others. What, at the root, is the cause of this? It is sin. Sin brings separation, pain, and death (Rom. 6:23; Col. 1:21).

These warnings also preserve God’s blessings. We know that following this sin, Adam and Eve were ushered out of the Garden (Gen. 3:17-24). Banished from the happy and intimate fellowship with God, they were relegated to a world plagued by their sin. Had they obeyed, they would have remained in the garden and squarely in the realm of blessing.

When you think of God’s words of warning to you, remember that they are words of love. He wants what’s best for you. Your joy is not found by opening the shiny and forbidden wrappers of sin but through the trusting and treasuring of God’s Word.

Love for God Himself

God’s warnings also reflect a love for God himself. Yes, God shows his love for himself by warning us not to sin. How so? God’s Word, the Bible, reflects God’s character and will. Doing what God has commanded brings honor and glory to God (John 15:7-8). This pleases God. Disobedience to God’s Word dishonors God. This displeases God. God, out of love for his glory, commands his people to obey him.

It should be obvious if we are thinking in a way that reflects God’s thoughts, then we would want to obey his Word. This is what gives him glory. It also reflects our love for God.

As you read God’s commands to you in the Bible, remember the goodness of them (2 Tim. 3:16-17). The Word of God not only protects us from hurting ourselves, but also preserves his blessing and good to us. Disobedience to God’s Word has a double evil: it assaults God and injures us.

Consider how Jesus brings both of these together. Motivated by love for his people and in obedience to his Father’s will, Jesus became a man and lived in perfect obedience to God’s Word. He never sinned (Heb. 4:15; 2 Pet. 2:22). Then he died upon the cross to pay the penalty for our sin (Isa. 53:5-6). So in Christ, we have the highest love for people and the highest honor to God (Gal. 2:20; John 10:17). He secured our blessing and satisfied God’s righteous requirements. How can we respond with anything else but loving gratitude (Gal. 6:14)?!

A brief word about my context: we now only have four of our kids in the home (ages 8 to 18), and like most other kids, they keep a fairly full schedule. My wife has multiple part-time jobs and homeschools the kids. I am in full-time ministry.

But this year, perhaps more than ever, before we have such a weighty burden to wrap in everyone’s personal devotions into our family devotions. Even amid the busyness, we wanted to increase our time together in the Word. We tried to change quiet time to be more verbal and interactive. We wanted to go from personal Bible reading to family Bible reading.

The Plan

We decided to use “Pastor Paul’s Bible Reading Plan.” Paul Martin is a friend and a faithful pastor. When you talk to him, he oozes Bible. He’s the type of guy you’d ask, “How do you go about reading the Bible?” His program breaks the Bible down into five broad categories: Gospels, Pentateuch, History/Prophets, Wisdom, and Letters. The plan is to read five chapters a day, five days per week. One chapter from each section.

If you read five chapters five times a week for a year, here is what you will cover in those 260 readings.

• You will read the Gospels 2.9 times in a year.
• You will read the Pentateuch 1.4 times in a year.
• You will read the History and Prophetic books 1.04 times in two years.
• You will read the Wisdom literature 1.07 times in a year.
• You will read the Letters 1.5 times in a year.

As you can see, it’s not, strictly speaking, a “Through the Bible in a Year” plan. But it’s impressive how much of the Bible you read if you stick to it. Think about reading the Gospels nearly three times and the rest of the NT one and a half times!

The Format

We printed the bookmarks and handed them out (one of our daughters laminated them for everyone). Everyone put them in their Bibles and got their notebooks ready to go. For our schedule, it’s best to have everyone up early in the morning together. I assign someone to open in prayer (often reflecting some version of Piper’s IOU’s). We have assigned reading and begin taking turns as we read. In between each chapter reading, someone is usually writing a verse down or some thoughts on in their notes. It is surprising, and maybe hard for some to believe, but even with a couple of young readers, it usually takes us 20 to 30 minutes to read through the five sections.

Once we have completed the reading, we give some time for further personal consideration and reflection. Everyone spends time writing down some verses that struck them and reasons why. It may be something new they learned, it could be a connection to another passage, or perhaps a personal attitude and action were revealed as needing confession and repentance.

I’m excited about our Bible reading plan for the year. It’s like we have had a breakthrough in doing family devotions. It’s yielding fruit and personal encouragement.

After the time of reflection, everyone shares at least one verse and takeaway from the reading. Even our youngest is required to write something down and interact with it. Then we usually discuss some matter related to the readings and close in prayer, pressing down upon the issues we’ve raised. Then we close in prayer. The whole time is about 45 minutes.

The Benefits

There is a great benefit to merely reading the Bible. I cannot overstate this. God’s Word shapes our understanding of reality; it increases knowledge of God’s holiness and our sinfulness; it woos us to the Savior day after day. It is a beautiful treasure that, if not neglected, bears such undeniable fruit.

There is also a benefit to reading aloud. Even from purely an academic standpoint, reading aloud is useful; it makes us better readers. But on another level, there seems to be something to engaging more senses during this time of reading. This, along with holding an actual physical copy of the Bible, has a tactile effect that serves to cement in verses and concepts in a way that reading silently on an iPad does not.

This format is also useful for on-the-fly questions. As a dad, I can ask, What do you mean by that? Or, Why do you say that? I can also make connections to Christ and elaborate on some doctrinal matters. I’m getting to know my wife and kids better even as we learn God’s Word together. My assessment of how I’ve done family devotions for years is that I was basically the teacher who carried the freight of the lesson. Now in this setting, I’m more of the shepherd-leader. I’m pushing the conversation along and probing deeper as we go, but everyone has something to say and contribute. I’m not playing football quarterbacking the team down the field but soccer kicking the ball around together.

My assessment of how I’ve done family devotions for years is that I was basically the teacher who carried the freight of the lesson. Now in this setting, I’m more of the shepherd-leader.

This leads to another benefit: there are surprising takeaways. Previously the takeaways were often limited to what I brought to the table. But now, I (and everyone else) gets blessed by the rest of the table’s takeaways. Several times someone noted something in the passage that I hadn’t considered. These sweet and surprising nuggets stick with me all day, and they are doubly delicious coming from my own family.

I could go on and on. I love Paul’s plan and how we are doing it. I know it’s not a new way of doing things, but it’s new for us, and we are blessed by it. If it helps you in any way, that would be the icing on the cake.

Link: Pastor Paul’s Bible Reading Plan

When I look back at those days, I still cringe a bit. But I smile too. While they weren’t as precise as they should’ve been, they surely weren’t as bad as they could’ve been either.

Over the years, I’ve felt some sympathy for others thrust into similar circumstances. But I’ve also come to appreciate watching people who, when put on the spot, have to respond.

Mary’s Convicting Clarity

This is one aspect of the Advent story that gets me every time. If there was ever a person whom you’d be tempted to be nervous about when she’s passed the mic, it’s Mary. Think about it. She is a young teenage girl, likely illiterate, who has just been told life-altering information from an angel! Gabriel just showed up out of nowhere and shared a bit of information that would forever change her life physically, socially, and spiritually. Then she takes a three- to five-day walk to visit her aged relative who is to serve as some degree of affirmation of the announcement that she has received. What was she doing on this walk? It’s not like she could pull up a sermon by Sinclair Ferguson on the incarnation or read Calvin on Luke 1. She is living this out. She is integrating the truth she has heart from the angel and pressing it through the colander of biblical truth she has learned.

And what comes out? When Mary is called upon, what does she say?

Mary’s magnificat, or her song of praise to God, ties together key biblical themes in a beautifully worded, theologically precise, and personally moving display of devotion. She praises God because of what he’s done for her (Luke 1:47–49), who he is (Luke 1:49b-50), and because his kingdom is advancing (Luke 1:51–55). She wades through the framework passages of Genesis 3:15-16, 12:1-3; and 2 Samuel 7:12–17. While also zooming in to see the truths contained in Isaiah 41:8–9; Psalm 98:3; and Micah 7:20.

When I slowly read through Mary’s song of praise, I’m thoroughly encouraged. I’m blessed to consider the faithfulness of God throughout all generations. I’m surprised again by his special grace. I refreshed by the similar patterns of devotion and delight that he works in his children throughout the ages.

But I’m also convicted. I wonder what my song might look like. What if I was passed the mic and given the opportunity to freestyle about the work of God throughout history and in my life personally. How would I express eschatological joy? What key passages from the Old Testament do I have memorized or on the front burner of my heart that I could easily insert into my song? How well acquainted am I with God’s mysterious dealings? It’s convicting to think about.

What about you? I wonder what your song would be like?

Our Compelling Opportunity

As I think back to the Sunday-school class, I remember that the prospect of being called upon drove me to listen better and to—if I’m honest—pray more clearly and biblically. I think this had a healthy, sanctifying effect on me.

While none of us will ever have the chance to replicate Mary’s experiences personally, we can use it for the same sanctifying end. We can take the opportunity to try it on for size. We can assess our familiarity with God’s work of redemption through the promised Messiah. We can test our affections for how this truth stirs our souls to delight. And we can test our understanding of it by responding to God’s promises with a song of praise. Perhaps you could do this in personal prayer, in a journal, or through a song. We certainly will be better served by doing so. And it will aid us to grow in the grace and knowledge of our Lord Jesus Christ. For to him be glory both now and the day of eternity. Amen. (2 Peter 3:18)

This year I’m publishing a list of ten books I enjoyed this year. This does not mean the book was published in 2019, but it does mean I enjoyed reading it this year.

Top Ten Books I Enjoyed This Year

#10 Budgeting for a Healthy Church by Jamie Dunlop

Pastors (and churches) tend to dislike conversations about church finances. But this doesn’t make finances unimportant. After all, one way we articulate and execute our philosophy of ministry is with our church budget. Jamie Dunlop serves the church well by showing how the budget can be a pastoral tool to communicate and execute a healthy church vision. Jaime is a pastor who understands the types of questions pastors are asking, and perhaps more importantly, the ones we should be asking. I’ll admit that I wasn’t eager to read it but, after reading it, I’m eager to recommend it.

#9 Reformed Preaching by Joel Beeke

I’m grateful that Joel Beeke continues to familiarize this generation with the Puritans. So often, he is tasked with dispelling the myths in this pursuit. In this book, he helps readers see that Reformed preaching was aiming at the heart as well as the head. He does this by introducing readers to the ministries of several faithful preachers from the previous centuries. In doing so, he shows how they modeled experiential preaching and how we can do so today. A challenging and informative read!

#8 Belichick: The Making of the Greatest Football Coach of All Time by Ian O’Connor

Growing up in New England and now ministering in Boston I have high regard for my hometown team. Bill Belichick’s success and how he goes about his craft always intrigues me. This book is a fair look into a polarizing figure who is the best football coach of all time. It walks through the low points as well as the high. Warning: there is some foul language.

#7 7 Myths about Singleness by Sam Allberry

In this book, Sam Allberry helps to equip Christians (both single and married) to think biblically about singleness. I was challenged to think about the family of God (the church) and how we are supposed to function faithfully amid the variety of life situations. Sam also does an excellent job pointing out how the contemporary idolatry around the family and marriage is out of step with biblical Christianity. Also, Sam’s perspective as a Christian who is single and has been wrapped into the lives of many families in his church is powerful and encouraging.

#6 Digital Minimalism: Choosing a Focused Life in a Noisy World by Cal Newport

I read and enjoy everything that Cal Newport writes. This book complements his book Deep Work and helps readers to assess the various distractions that impede the type of work we desire to do. I feel like I’ve had this book recommended to me as much as I’ve recommended it to others. It’s great.

#5 Cotton Mather: The First American Evangelical by Rick Kennedy

This is a short introduction to the life of an important and misunderstood American pastor. People love to talk about the Salem witch trials but rarely talk about so many other aspects of his life. Mather was a pastor, historian, and a physician. Called the first American evangelical, Cotton Mather is someone we need to get to know. This is an excellent first step.

#4 Remember Death: The Surprising Path to Living Hope by Matthew McCullough

Matthew McCullough is a young pastor but an old soul. He writes with a burden to help his congregation and his readers to live in light of the reality of death. I really enjoyed this book and the sober reflections it provides. I think we would be well-served to learn from our previous generations who regularly considered and discussed their own mortality. Remember Death is a useful tool to this end.

#3 The Accidental Creative: How to Be Brilliant at a Moment’s Notice by Todd Henry

This book helps provide diagnostic tools for assessing what might be draining personal creativity as well as providing a path ahead to develop increased creativity. As someone who writes regularly and tries to engage with the same group of people Sunday after Sunday, I found this book very useful.

#2 Delighting in the Trinity: An Introduction to the Christian Faith by Michael Reeves

Michael Reeves does a beautiful job threading an often missed needle . . . he writes with doctrinal precision in a simple, clear way that informs the mind and stirs the heart. And the topic is the Trinity. I’ve read it multiple times and will return again. I love this book.

#1 Devoted to God: Blueprints for Sanctification by Sinclair Ferguson

Pretty much anything Sinclair Ferguson writes or says gets my ears perked up. In this volume, he writes about the subject of sanctification. It’s like the Christian’s field manual for growing in holiness. He deals with so many important-and regrettably often neglected topics—such as mortification, union with Christ, putting-off and putting-on, and walking by the Spirit. This is one of those books that I would like every Christian to read. And it’s clear, accessible, and biblically faithful.

Honorable Mentions:

#1 Reformation Worship: Liturgies from the Past for the Present

How and why did the Reformers build their liturgies (or order of service)? This book is thoroughly researched and clearly explained. It is a useful reference resource for me not only to study and learn but also to implement in the present.

#2 The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up a Generation for Failure by Greg Lukianoff and Jonathan Haidt

The authors show how our culture of “safety” and “comfort” is creating a generation of people who don’t know how to engage with ideas that contradict their own. This is prevalent in universities, politics, and in the family. It’s a necessary critique against attitudes and policies that are doubtlessly well-intentioned but nevertheless dangerous.

While this is true for most people, it does not accurately describe God. In God’s sovereignty, there’s a variety of cards dealt by the hand of divine providence. And in each case, they serve to be the means wisely chosen to fulfill his most glorious end.

Great, Surprising News

In the early verses of Luke, we find the angelic announcement to the priest Zechariah that his wife will bear a son. This promised son would play a vital role in the ministry of Jesus Christ.

But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.” (Luke 1:13)

This is great news. But it’s also surprising news.

Let’s start with the surprise that Elizabeth will bear a son. Why is this surprising? For one, she has been barren for her whole life. If a woman who was previously barren were said to be pregnant, this would be surprising news. Then there’s also the fact that they weren’t spring chickens. More than likely, they were in their late 60s. It would be one thing if a woman was in her late 20s and had difficulty getting pregnant. But we are talking about a woman with a long history of infertility. Beyond this, she would seem to be far beyond the average age for having a baby. Let’s not forget Zechariah. He also was quite old himself. Putting all of this together, we have to conclude that, naturally speaking, the prospect of a child was unlikely. But this is not natural. It’s supernatural. It’s a miracle, which by its definition, defies natural explanation.

Consider also his name. It was to be John, which means God is gracious. This is a good summary of what is happening here. God is gracious to this family. Tradition would have the father name the child. But when God names a child, it is usually an indication that God is going to use him in a significant way to push forward his kingdom agenda.

God Answers Two Prayers at Once

But then there is this matter of his prayer receiving an answer. Exactly what prayer is the angel talking about?

I think the announcement of the birth of John answers prayer on a couple of levels.

First, and most apparent, Zechariah has been praying for a child. There were financial, social, and emotional reasons for this request. It’s instructive to me that even in his old age with little natural reason for hope, he nevertheless has been praying for a child. And God has heard his prayer of pain and longing. He is providing a son.

This lets us know a little bit about how prayer works. Sometimes our prayers are answered immediately, other times they’re answered eventually, and other times they are denied for a better way. Sometimes “yes” other times “wait” and still others “no—I have something better.”

But there is also the big-picture, cosmic sense. This is the second level to their answered prayer. Earlier in the passage, Luke describes Zechariah and Elizabeth in this way:

And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. (Luke 1:6)

This does not mean that they never sinned, but concerning the Law of God, they were faithful. They were faithful saints who feared God and kept his commandments. Furthermore, this scene comes from a time of prayer for God’s people. It’s now, as the angel is talking to Zechariah that a throng of people outside the temple was praying. These faithful worshipers were longing for the consolation of Israel. So it seems clear that in an ultimate sense, the good news that the angel brings is related to the big picture, kingdom advancing, announcement of John.

In other words, God answers the prayer in a cosmic corporate sense by providing a personal, immediate blessing. God can multitask for his glory. He can show his kindness to his people while making an even bigger point for the kingdom.

Let me state it clearly: the good news that the angel is bringing is not primarily about the son for Elizabeth (though that’s undoubtedly God’s kindness to them). Instead, it’s that she will bear a son who will prepare the way of the Lord (Luke 1:16-17).

By providing a son for Zechariah and Elizabeth, God is meeting an acute burden and persistent longing in their lives. But at the same time, God is also at work to advance his kingdom agenda by preparing a way for the Messiah. God can multitask for his glory. His wisdom, sovereignty, and kindness are staggering. I love how God parades his perfections throughout the Christmas story, even in the lives of ordinary people like you and me.

We approach the sidewalk a bit differently when there is ice on it. No longer can you casually walk around with your chin up and your mind on different things. No, you have to move cautiously. Your head pivots up and down as you scan your path. Nobody wants to fall. It’s costly. We could miss work. We could suffer a long-term injury. And to be honest, it hurts.

Similarly, the apostle Paul encourages Christians in Ephesians 5:15 to be careful about how we walk. He says, in effect, be careful out there. Following Jesus requires continual and careful attention to how we are living. And while careless walking in the snow could bring undesirable results, careless living as a Christian could be worse. Because at the core of who we are as Christians is a desire, a burden, a yearning, to please and honor God. Our careful attention to how we are living corresponds directly with our love for God.

In verse 15, we have the command to walk carefully. Give careful and continual attention to how you live. Okay, how so? In what way? Paul goes on to say, in verse 15, “not as unwise but as wise.”

The simplest contrast between the unwise and the wise, biblically speaking, is between those who build their life and identity upon what the Bible says and those who don’t. If we hear and heed God’s Word, then this is considered wisdom. If we do not, if we choose to reject it, then it is considered unwise.

But what does this wise walk look like? One of the ways is to keep an eye on our time. In verse 16, the apostle writes, “making the best use of the time, because the days are evil.” In effect, Paul says, don’t waste your time, but make the best use of it. Some other translations say to redeem the time. It means to buy back the time. It means to utilize time for the point it was given. Instead of wasting time, we are to use it wisely.

Why? Why should we be careful to redeem our time? And why does this reflect the type of wise living that Christians are to emulate?

1. Because time is finite

Think of the time allotted to you in life. While you don’t know how much you have in total, you do know that you have less of it today than you did yesterday.

Time evaporates quickly and steadily from us. James tells us that our lives are like a vapor, a mist that is here today and gone tomorrow (James 4:14). Like the steam that comes off your morning coffee initially but slowly fades away. So too are our days. Time is finite. It’s short.

Because time is finite, it helps show us how valuable it is. Some people value having a lot of money, but what good is money if you don’t have the time to enjoy it? Time is the unseen, quiet oxygen that allows us to breathe in the joys of life.

2. Because time is given

The Bible speaks of stewardship. Everything we have is a gift—and time is no different—given to us for our good and God’s glory.

We are not the owners, but the ones given these gifts to use them wisely. Therefore, we are to steward not squander our time.

3. Because time is wasted

Wasting time is a perpetual problem for us. And it indicates a lack of wisdom. It’s a characteristic of this fallen world.

If we are called to use our time well, to steward it rather than squandering it, then we need to consider the time leeches that we use to waste time.

How do you waste time?

Perhaps it’s laziness?

We don’t notice it, but what we do is often tainted with laziness and if we’re honest selfishness. We act like we are the center of our universe and spend our time in a way that we want to with minimal regard for what God wants or what others might need. Laziness says my time is my own; this is folly. Stewardship says my time is a gift from God; this is wisdom.

Or busyness?

Busyness is a cousin to laziness and no more noble than its relative. It is a modern-day plague. Even if you reject laziness, you may swing to the opposite pole of busyness, filling your every moment with activity and judging yourself by the number of tasks completed.

Today you practically expect that when you ask a friend how he is doing, he will reply, “Busy! So busy!”

Yet busyness must not be confused with diligence, the number of activities with meaningful accomplishments. God has given you a short little life and expects that, of all the great things you could do, you will identify and pursue the few that matter most. Because there is only so much you can do, diligence and redeeming the time involves saying “no” to a million good opportunities to focus entirely on a few excellent ones. (Challies)

Maybe, it’s distraction.

The infinity pool is a term some productivity experts have given to our streams of information and entertainment. Never before have we had some opportunities to be tantalized with new and engaging information or entertainment—and it’s seemingly endless.

It’s infinite.

It is impossible to get to the end of the social media feed.

The news keeps refreshing.

The TV keeps talking.

The podcast keep coming.

Netflix has another movie cued up.

YouTube will play another video.

The pool is infinite. And we often mindlessly dive into these infinity pools and when we do climb back up the ladder and come out? An hour later? Maybe two? Perhaps even more. Where did the time go?

We are distracting ourselves to death.

Then Paul gives a reason in verse 16: because the days are evil.

Because the Days Are Evil

Paul is giving us an intel briefing on the day and age we live.

He reminding us that this world is not our own. The kingdom of God has broken in. Jesus the King is eclipsing this world order. But, the god of this world, the Devil, is still in office. He is still ruling and influencing—his administration of belittling God’s glory and doing great injury to people.

So because of the evil that characterizes the day or the age, believers are to buy back their time out of its slavery to the god of this world. We do this day after day, moment by moment, in the practical decisions of life

This is why Jonathan Edwards wrote in his resolutions, “Resolved: Never to lose one moment of time, but to improve it in the most profitable way I possibly can.”

Being careful how we live means we give attention to our time. When we think about what’s at stake, this is something that should rise to the top of our daily list of tasks to complete.

In his book Devoted to God, Sinclair Ferguson believes there is an ongoing prescription given for Christians to be spiritually healthy. It should be administered on an at least daily basis. And far too often we forget to take it.

What’s the medicine Ferguson prescribes? It’s a dose of the indicative medicine.

Let me explain. Ferguson emphasizes the need for Christians to remember that the indicatives (what God has done in Christ) precede the imperatives (what we must do in response to what God has done). Whatever God calls us to do (law) is anchored in the truth of what God in Christ has done for us (gospel). The trouble is we love us some law. Too often, we zoom past the indicatives while picking up a bucket full of daily imperatives. For some of us, our spiritual grammar is worse than our written grammar.

To this, Ferguson writes us a script. “Thus the motivation, energy, and drive for holiness are all found in the reality and power of God’s grace in Christ. And so if I am to make any progress in sanctification, the place where I must always begin is the gospel of the mercy of God to me in Jesus Christ.”

1. Take an old Bible or download the text of Paul’s letter to the Romans.
2. Have a pen or marker handy. For the medicine to work properly it is essential for you to note the occurrence of a single feature of Paul’s letter to the Romans.
3. Read slowly through the text of Romans chapters 1 to 11. As you do, have one object in view—it is very important not to lose your focus here: Mark every statement that occurs in the imperative mood—that is, every statement that is in the form of a command, telling the reader to do something.
4. Note that Romans chapters 1-11 contains 315 verses.
5. Write down the number of verses containing an imperative in these chapters. (Again, remember that imperatives are verbs telling the reader to do something, i.e. they contain commands.)
6. Check your answer.

What do we find? Ferguson writes,

Of course we can draw all kinds of implications for and applications to our lives from these eleven chapters. But in terms of actual imperatives? You will find them in an English translation such as the ESV only in Romans 6:12, 13, 19; and 11:18, 20, 22. In essence Paul devotes 308 of 315 verses to a sustained exposition of what God has done, and only then does he open the sluice-gates and let loose a flood of imperatives.

What should we make of this?

Clearly Paul believed in the necessity of exhortations, commands, and imperatives. And his are all-embracing and all-demanding. But the rigorous nature of his imperatives is rooted in his profound exposition of God’s grace. He expects the fruit of obedience because he has dug down deeply to plant its roots in the rich soil of grace. The weightier the indicatives the more demanding the imperatives they are able to support. The more powerful the proclamation of grace the more rigorous the commands it can sustain.

This is the type of medicine that will help us to grow and get better spiritually. Forgetting the gospel is deadly, but basking in the indicatives will be glorious. Remember to take your indicative medicine. It’s more important and helpful than you might initially think.

She would likely say (among other things), “Take off those clothes. Put some clean clothes on. Get your mind right.”

This is basically what the apostle says in Ephesians 4 when instructing believers in how they should live. We see in verse 22, put off your old self. Then in verse 24, put on the new self. And sandwiched in between is this in verse 23, be renewed in the spirit of your minds.

Put Off the Vices of the Old Self

Think of the old self as the filthy clothes that accompany the workday. They are the vices, the worldly habits of sin. Paul says, put those off. In another place, he says, put them to death (Rom. 8:13). Kill them (Col. 3:5). These manifestations of sin and depravity must be dealt with a holy intolerance. (See A Primer on Mortification of Sin.)

Why? Because they belong to the old you, your former manner of life (Eph. 4:22). They are from the old world system and order. And because the old self is corrupted through deceitful desires (v. 22). The old self is warped and inclined in itself with wrong desires and lusts. Paul is saying, put it off. Put it to death.

We can’t domesticate sin; it’s dangerous and deadly. I remember a man in our community who would walk around showing off his six-foot Boa constrictor to neighbors. On one such occasion, the snake tightened relentlessly around his neck. Within minutes he was out of breath, on the floor, and soon after, dead. His pet became his killer in a matter of seconds. This man had overestimated his ability to master the snake while underestimating the snake’s desire to master him. So often, this is the way it is with the sin of pride. We may think we have it domesticated, but in a moment we don’t expect, we find out who the real master is.

Renew Your Mind

How do we learn how to do this? We see in verse 23 that we are renewed in our minds. This is where the battle takes place. In the 21st century, the mind is a neglected territory. Too often, we look past the mind (what we think) to focus on the heart (what we feel and love). But the heart is led by the mind. And it’s only changed by the renewal of the mind.

In another place, Paul says that we are not to be conformed to this world’s manner of thinking, but rather, we are to be transformed by the renewal of our minds (Rom. 12:1–2). Our minds are never neutral. They’re always being shaped. They’re always being conformed.

The question is, what are they being conformed to? Who or what is shaping them? How are they being shaped?

This is part of what it means to live as a Christian. Our new life in Christ transforms how and why we live. A new life means a new walk.

Put on the Virtues of the New Self

And then we put on. We are to put on the virtues of this new life in Christ.

And, again, Paul shows us that this is not just a list of things to do but an overarching framework established. He not only tells us how to live but also why. We are to put on these virtues; these acts are consistent with what God has called us to be. Because this is how God has remade us. It’s who he has made us to be.

If you are looking for a list of what to put on it’s everything the Bible tells you to do. If you’re looking for something a bit more concise, it’s to remove yourself as the center of the universe and put God there. And as you do, make your decisions, live in accordance with what he says and for the reason that God says.

And this is what he gives us in the next several verses (and throughout a lot of Ephesians). We have some practical examples of what this new life should look like.

(1) Put off lying and speak the truth to one another (Eph. 4:25).
(2) Deal with your anger promptly and properly, lest you leave a house key for Satan (Eph. 4:26-27).
(3) Don’t steal, but work hard and honestly, so you can share with those in need (Eph 4:28).
(4) Instead of being careless, consider how to say what is most appropriate and life-giving to others (Eph 4:29).
(5) Do not grieve the Holy Spirit (Eph 4:30).
(6) Forsake the fleshly reflex that pivots on self and instead dispense grace by imitating Jesus (Eph. 4:30–5:2).

Habits are tough to break. By very definition, they are things we are accustomed to regularly doing. One of the reasons why they are tough to break is because of how they interact with our brains. There is nothing more habitual for us than sin. This is why we must work tirelessly and tenaciously to deal with our sin. We do this with the regular priority of putting off, renewing our minds, and putting on.

Consider Paul’s words below:

But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us. (1 Thess. 2:7–8)

In his first letter to the Thessalonians, Paul takes his readers us on a walk through the nursery or to the home of a loving mother, to teach about faithful ministry. He’s explaining what he did and why he did it. While he is not making prescriptions directly for pastors, his instructions are nevertheless appropriate and helpful for those in ministry to consider.

Paul takes his readers on a walk through the nursery or to the home of a loving mother, to teach about faithful ministry.

Is Paul here teaching us that pastors should be women? No, I don’t think he is—any more than he is saying they should carry weapons when he compares ministers to those in the military. Instead, he is pointing to some important characteristics that are more often and clearly reflected by mothers. What makes these traits commendable, after all, is not because they tend to be either female or male (that misses the point) but because they reflect the image of God (cf. also Isa. 49:15, 66:13; Matt. 23:37). Nursing mothers, in their gentleness, affection, and sacrifice, beautifully reflect their creator. And in so doing are a commendable and noteworthy picture for a minister to consider.

What does he want us to learn? He wants us to learn about gentleness, affection, and sacrifice. (Yes, if you need an acronym, GAS is easy to remember and far too easy for puns.)

Gentleness

Think about the mother of a young child. Her gentleness is expressed by tenderness and patience with her baby. When her little one is crying, she calms them down with a gentle voice of reassuring love.

So too the minister in Christ’s church must be one who knows his responsibility is to care for the children of God. His calling is characterized by a loving, patient gentleness. Like a mother with a child, when those in the church are hurting, the pastor is hurting. He wants to console, not scold. He wants to scoop them up and care for them. When they are in the tears of desperation and despair or weighed down by the oppressive burdens of sin and guilt, they are to come alongside and with tenderness and gentleness, giving the reassuring voice of heavenly love.

As the mother speaks the gentle words of loving care, so too the pastor speaks the kind and loving words of divine love. In this way, he reflects the gentleness of a nursing mother.

Affection

Who hasn’t had a smile instinctively when watching a mother hug and hold her baby? This bond is evident when a mother holds the child close and looks into their eyes. Who would ever say this is a duty or her job? Can you imagine a mom after a long day of nursing and tending to an inconsolable baby, saying to her husband or a friend, “I’m just doing my job.” No way. This mom isn’t just doing her job. She’s not punching the clock. She loves her baby. Her silly and sweet songs made up on the fly and all the baby talk—this is real love in the moment.

So too the pastor must genuinely love the family of God. He inclines his heart toward them. People that he might not have a lot of natural things in common with are suddenly very dear to him because they have the ultimate something in common—they are in Christ. They are Christians. They have come to love and serve the same Jesus.

And so they give themselves, not out of duty primarily but of love. They move toward the church in love because that’s what God has modeled himself.

Sacrifice

Finally, we think about the sacrifice of mothers. A nursing mother is sacrificing everything. She sacrifices her time, her body, her sleep, her career, her hobbies, her recreation, and a million other things. There is hardly anything she doesn’t sacrifice. Her life, in one sense, is not her own. The giving up of her body to grow and carry her baby is a picture of what she continues to sacrifice for her daughter or son joyfully. But she loves this sacrifice because she loves her baby. She loves her kids.

And so pastors, faithful ministers in Christ’s church must sacrifice. They must be men who give up themselves for the sake of the children of God.

They certainly will sacrifice time—late-night phone calls and early morning meetings. They will sacrifice their hearts—people they have given themselves to in pastoral care will walk away. People whom they have poured out their hearts to God in prayer will not return their phone calls. People with whom they have shared hugs, meals, and significant life events will slander them and ignore them. But they will keep doing it because it is what pastors do. They love the flock.

And this is why the text says that they not only preached the gospel, but they also opened their lives. They didn’t just give the gospel, but they gave their lives.

This is a sacrifice.

Sometimes ministry is hard. Sheep bite, as they say. And it hurts. And pastors sometimes can be tempted to move away from the people. They can feel the temptation to retreat into a comfortable place of insulation and protection. But in doing this, they may guarantee they never get hurt again but also that they will not love the flock. They will not be a good example to them either. Leaders must open up their lives and share them with the congregation. Counting the cost, they give themselves away.

In Looking to Mothers, Look to Christ

If you are in ministry, look at the example that Paul gives. Be a gentle pastor. Be affectionate toward the flock and sacrifice yourself for them. Open up the blinds of your lives and let the church in. Let them see you in your weakness, not just your Sunday morning strength.

Consider the Lord Jesus Christ, who models this ministry so faithfully.

Who is more gentle and patient than Jesus?
Who loves the children of God more than Christ?
Who has sacrificed more than the Savior?

If you’ve been to church for more than three weeks you’ve likely encountered some sort of announcement asking for help from the church to serve. We understand why: churches have a number of ministries that require volunteers to coordinate service together.

But have you noticed that churches often seem to have difficulty filling the slots? Over the last several years I’ve noticed, in churches where I’ve served or visited, that some openings don’t seem to ever get filled. It’s like a perennial classified advertisement for volunteers.

There are several possibilities as to why. Perhaps it’s scheduling. The church calendar is far too crowded, and there simply are not enough bodies to fill all of the slots. Or maybe it’s recruiting. The reliance on electronic communication has impeded our ability to recruit helpers.

Or, maybe it has to do with the one who is being asked. Maybe it’s selfishness.

How We Often Hear It

If we hear the request for help and actually consider if we can help, how do we process it? Based on the excuses we make (myself included) we may be thinking through this from the wrong perspective.

When asked to serve, we tend to think, Why should I? And as we begin to process the question, we remind ourselves that we are already quite busy. Current commitments make this type of service unfeasible. But who isn’t busy? Seriously. Think about the last person who told you they weren’t busy. Everyone’s busy—or at least we think we are. It’s so easy to dismiss needs like this.

I think the line of thinking that says, “Why should I?” is unhelpful. It starts with us at the center rather than the needs of others in our church family. There may be legitimate reasons why we can’t serve, but I fear that we often quickly settle for convenient excuses that secure our comfort rather than our sacrifice.

There may be legitimate reasons why we can’t serve, but I fear that we often quickly settle for convenient excuses that secure our comfort rather than our sacrifice.

Reframing the Question

What if we reframed the question? What if the request for help and service began not with us but the need? What if we said, “This is a need in my church. Why not me?”

Instead of attempting to disqualify ourselves from serving, seek instead to assess the need and whether it is something we could personally fulfill.

Let’s remember that the reason we are part of the church in the first place is because Jesus served us. It was Christ who said, “I did not come to be served but to serve and give my life as a ransom for many” (Mark 10:45). Our involvement in the life of the church comes as a result of someone who was very busy and even more important, setting aside his own interests and humbling himself to serve those who didn’t deserve it (Phil. 2:5-11).

Our involvement in the life of the church comes as a result of someone who was very busy and even more important, setting aside his own interests and humbling himself to serve those who didn’t deserve it (Phil. 2:5-11).

It also helps me to remember that part of what demonstrates our new life in Christ is the good works we do when we serve God.

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Eph. 2:10)

According to Ephesians, good works were ordained by God. Not only did God sovereignly elect his people, but he also sovereignly prepared our good works. He has works for us to do.

Armed with this truth, we remember that we serve a God of providence. He has placed us in this church and placed these needs before us. And in so doing, he has given us the opportunity to do these good works of service that he has sovereignly prepared. This helps us to properly assess the needs from a biblical perspective rather than a selfish one.

Imagine if the needs in the church were gobbled up like free tickets to see the local team? Here in Boston, few would give up the chance to watch the Red Sox or the Patriots. We love to enter into the joy of participating in the event. We love to boast in our team. (And we love to watch them win.) But service in the church is boasting in Christ. We may not think of mowing the lawn, cleaning bathrooms, or serving in the children’s ministry this way, but it is. We enter into the joy of the event. We reflect God’s character in the service of Christ and his church.

May we gobble up these opportunities to serve because they are occasions to boast in Christ. Instead of thinking, Why me? ask, Why not me? With Ephesians 2 on our minds, we may be more inclined to joyfully serve Jesus and his people.

What does it mean to be sealed with the Holy Spirit?

A seal is an identifying mark often placed on a letter, contract, or another document. It showed that what was in the letter came from the person whose seal was on the outside. In the ancient world, cattle and even slaves were branded with a seal to show whom they belonged. This mark would deter people from stealing them because they had the seal upon them.

The Bible uses this term in a few different ways, and when considered together, they help provide a full picture of what Paul is after here in Ephesians. In the Old Testament, God set a sign on his chosen ones to mark them out or set them apart as his possession and to keep them from destruction (Ezek. 9:4–6). We read in Revelation 7:3 that God places a seal on his people to identify them and protect them from wrath. We also see that the guards put a large stone over the tomb of Jesus to seal it (Matt. 27:66) and of John being told to seal up the words of the prophecy (Rev. 22:10). This communicates security. We also read of God authenticating the relationship with his seal (John 6:27). This is similar to the concept of Abraham’s circumcision serving as a sign and a seal of his righteousness (Rom. 4:11).

If we put this together, we see that in the Scriptures a seal communicates ownership, protection, and a validation of the relationship.

But what is the seal in Ephesians 1? The seal is not a “what” but a “who”—take another look at v.13, “[you] were sealed with the promised Holy Spirit.”

The Holy Spirit is the Christian’s seal. He seals his people. God’s own Spirit comes to indwell or take up residence in the believer. And I think the nuances from above apply here. The promised Holy Spirit identifies God’s people as his inheritance. And the experience of the Holy Spirit in a believer’s life is proof to them, and a demonstration to others, of the genuineness of their faith. The Holy Spirit provides the inward assurance that they belong to God as children (cf. Rom. 8:15–16; Gal. 4:6).

Some other verses where we see this concept developed in the New Testament:

For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God. (Rom. 8:15–16)

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” (Gal. 4:4–6)

[A]nd who has also put his seal on us and given us his Spirit in our hearts as a guarantee. (2 Cor. 1:22)

And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. (Eph. 4:30)

By giving us the Holy Spirit, God seals or stamps us as his own at our conversion. And then the Holy Spirit continues to testify, authenticating the reality of this relationship by making us more and more like Jesus.

The God who has thus authenticated this relationship will most certainly protect his people through trials and difficulties. He will do this until he takes final possession of us, his inheritance, on the day of redemption, which is at the end (Eph. 1:14).

To be sealed with the Holy Spirit is the gracious gift of God, whereby he demonstrates the authenticity of the believer’s relationship with him and his authority, ownership, and commitment to his people.

For the one preaching the sermon, it’s probably some combination of words that express his inadequacy for the task at hand. Each week, like clockwork, my hands get cold, and my stomach works itself into knots. I’ve studied hard, prayed, did my work, and am by all accounts prepared. But the awareness of the preaching event and my inadequacy brings me a weekly meeting with a personal Sabbath storm.

Recently, during a preservice prayer meeting, a friend said something that seemed like it was a large font. It was, “Lord, remind Erik what happens when you speak.” What followed was a gracious answer to this prayer. I began to recount how powerful God’s Word is. It brought me great encouragement that day, and each week since. In this post, I’ll share 15 meditations about the power of the Word. I pray it encourages you, especially those who labor in the Word.

(1) Remember that when God speaks, things happen.

(Cf. Genesis-Revelation)

(2) Remember Paul’s ministry.

Even the eminently gifted apostle Paul felt a sense of personal inadequacy with the task of the ministry of the Word (2 Cor. 2:16). But he was keenly aware that his sufficiency came from God (2 Cor. 3:5-6). Even in the hard work to be prepared, the power in ministry never comes from the man, but from God (1 Cor. 15:10). As preachers, we can embrace our inadequacy, while at the same time cling to God’s sufficiency.

(3) Remember that you are preaching the Word of God. The Bible does not just contain the Word of God; it is the Word of God.

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Tim. 3:16–17)

(4) Remember the first words of the Bible? There was nothing. And God spoke it into existence. Everything that you experience in this world came forth by the Word of God.

“In the beginning, God created the heavens and the earth. . . . And God said, ‘Let there be light,’ and there was light.” (Genesis 1:1,3)

(5) Remember that God sustains everything by the Word of his power.

“. . . he upholds the universe by the word of his power . . .” (Heb 1:3)

(6) Remember, God’s Word is mighty.

“The voice of the LORD is over the waters; the God of glory thunders, the LORD, over many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty.” (Ps. 29:3–4)

(7) Remember that Christ’s Word calms the storms in the sea; it is sufficient to calm the storms of your hearers’ heart.

“And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm. . . And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?” (Mark 4:39, 41)

(8) Remember that the Word of Christ powerfully conquers his foes.

“And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” (Luke 4:36)

(9) Remember that Christ’s Word is so powerful that he speaks and people are healed.

“But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. . . . “And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.” (Matt. 8:8,13)

(10) Remember, it’s the Word that does the work; it’s sufficient according to the varied needs of those listening to your sermon.

“The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes.” (Ps.19:7–8)

(11) Remember, God is known to get glory through surprising servants who speak his Word; embrace and rejoice in the opportunity.

“Then the LORD opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?” (Num. 22:28)

(12) Remember that Christ’s Word raises the dead.

“When he had said these things, he cried out with a loud voice, “Lazarus, come out.” The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth.” (John 11:43–44)

(13) Remember that the same God who created the World out of nothing recreates people by his powerful Word.

“For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. 4:6)

(14) Remember that God grows his church through the preaching of his Word.

“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds.” (Eph. 4:11–17)

(15) Remember that the Word of God works.

“For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” (Is. 55:10–11)

When God speaks, things happen. As preachers, this is an occasion to rejoice. We can embrace our inadequacy while at the same time cling to God’s sufficiency.

My answer to this question is this: I believe Jesus died on the cross for the elect. He did exactly what he intended to do and accomplished redemption for all who would believe, and not every person who ever lived.

One might answer back, But when you read John 3:16 we see that God “loved the world” and then in Hebrews 2:9 “Jesus taste death for everyone,” and finally in 1 John the Bible says that Jesus was the propitiation “for the whole world” (1 John 2:2). In light of this, how can anyone say that Jesus did not die for everyone?

These are important verses and questions. In this post I want to think this through biblically, theologically, and logically.

First, let me start by saying that everyone limits the atonement. Everyone, that is, except for the heterodox theology of the universalist (the view that all will be saved). The Arminian limits the power of the atonement, saying that the cross did not definitively save anyone but made salvation possible for all. The Calvinist, on the other hand, limits the extent of the atonement, that it does not save every person, but only the elect.

Everyone (except universalists) limit the atonement. Some limit the power of it and others the extent.

As a Calvinist, I limit the extent of the atonement. But by doing so, I am not limiting the value of the atonement; it is infinite. There is no way to improve upon the work of Christ—it is infinite and perfect. To be clear, when Calvinists speak of limited atonement, we are not speaking in terms of its value but rather the extent of it.

When we are thinking about this limiting, we have a choice. As B. B. Warfield says, “The things we have to choose between are an atonement of high value or an atonement of wide extension. The two cannot go together.”

Jesus Christ either died for everyone, nobody, or the elect.

Nature of the Atonement

The Old Covenant sacrifices anticipate the death of Christ through types and shadows. They were patterned after their substance, the supreme sacrifice, the Lamb of God (Heb. 9:11-14; 13:10-13). When we read a passage like Leviticus 16, the Day of Atonement, we find innocent animals beating the sin and guilt of the people. The priest was transferring the guilt of the people to the chosen animal by imputation. The sacrifice is then made with the offering of the animal in the place of the people. The Day of Atonement dealt with the sins of the people (even if only for a year). But the point is clear; they are not offering the animals as a potential redemption for every person who is alive that year. Instead, it is an accomplished atonement for the people of Israel. 

Further, Jesus death was substitutionary. He offered himself in our place. He suffered and died vicariously in place of sinners. 

He made him who knew no sin to be sin on our behalf so that we might become the righteousness of God in him. (2 Cor. 5:21)

Christ redeemed us from the curse of the law by becoming a curse for us (Gal. 3:13)

For Christ also died for sins once for all, the just for the unjust, so that he might bring us to God, having been put to death in the flesh, but made alive in the spirit; (1 Pet. 3:18)

John Murray in his book Redemption Accomplished and Applied writes:

If we concentrate on the thought of redemption, we shall be able perhaps to sense more readily the impossibility of universalizing the atonement. What does redemption mean? It does not mean redeemability, that we are placed in a redeemable position. It means that Christ purchased and procured redemption. This is the triumphant note of the New Testament whenever it plays on the redemptive chord. Christ redeemed us to God by his blood (Rev. 5:9). He obtained eternal redemption (Heb. 9:12). “He gave himself for us in order that he might redeem us from all iniquity and purify to himself a people for his own possession, zealous of good works” (Tit. 2:14). It is to beggar the concept of redemption as an effective securement of release by price and by power to construe it as anything less than the effectual accomplishment which secures the salvation of those who are its objects. Christ did not come to put men in a redeemable position but to redeem to himself a people.”

Christ did not come to put men in a redeemable position but to redeem to himself a people.

The real question comes down to this: did he or didn’t he?

Did Jesus Christ satisfy divine wrath upon that cross or didn’t he? If he didn’t, then who will? And when? But if he did, then for whom?

It would be unbiblical to conclude that Jesus satisfied the wrath of God and bore the sins for those already suffering in hell. If he did pay their penalty, why is God punishing them a second time? 

Intent of the Atonement

What was the intent of the atonement? I like how Steve Lawson answers the question,:“The intent of the atonement is the extent of the atonement.”

What was Jesus’s intention? What was his plan for the atonement? He tells us that he would lay his life down for his sheep—and his sheep alone. 

I am the good shepherd, and I know my own, and my own know me, even as the Father knows me and I know the Father; and I lay down my life for the sheep. (John 10:14-15)

I have other sheep, which are not of this fold; I must bring them also, and they will hear my voice; and they will become one flock with one shepherd. (John 10:16)

Do you sense his design and resolve here? “I must bring them . . . they will hear my voice” Or if we may shorten it: “I must . . . and they will.” Jesus Christ is going to the cross with the certainty of what he will do and how his sheep will respond. 

As he talks about the intent of his death, Jesus is interacting with some of the Jewish leaders. Amid their questions, Jesus tells them that the atonement is not for them. He limits the extent of his sacrifice.

But you do not believe because you are not of my sheep. (John 10:26)

Remember, Jesus has already told us that he is dying for his sheep (John 10:15). But right here he tells them that they cannot hear his words (they do not believe) because they are not of his sheep. The Lord is saying that his death is for those who are his sheep, and they will hear his voice. In other words, Jesus’s death is for the elect and not for those who will not believe.

He applies a similar limit in his High Priestly prayer the night before his death: 

I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them. (John 17.9-10)

Jesus prays for those who are his. That is, he prays for his sheep, those who will believe upon his word.

I do not ask for these only, but also for those who will believe in me through their word, (John 17.20)

Christ’s atonement has a vicarious, substitutionary nature. Jesus lived, died, and was raised for our sins (1 Cor. 15:3-5). This happened at a point of time that will never to be repeated again (Heb. 10:10). Therefore, Jesus accomplished the necessary redemption for all of his sheep. He fully satisfied and removed divine wrath while earning divine favor for his people. When we speak of limited atonement, we are referring to a limited scope, not a limited value or power. This is why many theologians prefer the language of particular redemption or definite atonement.

Some Supposed Unlimited Atonement Passages

Hebrews 2

But we do see him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God he might taste death for everyone (Heb. 2:9)

Context is important. Who is the everyone? Verse 10 tells us that he brings “many sons to glory,” verse 11 calls them “brethren,” verse 14 calls these people “the children,” v.16 says that they are the descendants of Abraham, v.17 says that they are “his brethren,” and again “the people.” I do not believe that everyone here refers to everyone who ever lived, but rather to this particular group of people already mentioned: the many sons, the children, the descendants of Abraham, his brethren, and the people. In other words, it is referring to his sheep or all who would believe.

John 3

For God so loved the world, that he gave his only begotten Son, that whoever believes in him shall not perish, but have eternal life. (John 3:16)

This verse clearly says that God loves the world. But while the Son came into the world, the verse doesn’t say that the entire world will be saved. It limits the scope of salvation to those who would believe, “that whoever believes in him shall not perish.” God loved the world in this particular way, that those who believe (the participle is in the present tense), who keep believing (i.e., the believers) will have eternal life. We could put it is a bit more literally, “God loves the world in this particular way, that he gave his only Son that the believing ones will not perish but have eternal life.” The verse says that those who believe will be saved. Loving and saving are united by believing. John is not talking about the extent of the atonement but the motive behind (love) and the means of accessing it (faith). We sometimes think of “whosoever” as exceedingly broad (arms open wide) instead of the particularity with which John seems to point here (to believers).

1 John 2

He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1 John 2.2)

I think there is a good reason for the debate about this passage. It’s this last phrase that’s caused people fits when understanding what John is talking about. The question is simply this: in what sense is Jesus the propitiation for the sins of the whole world?

We have three main questions to answer:

1. What does propitiation mean? Propitiation means the act of making God favorable to sinners by satisfying his wrath against them and removing their guilt before him.
2. When did the propitiation happen? Propitiation is something that happened in the past, at the cross. But, Jesus’s work as an advocate for his people is an ongoing reality. Having the timing down is important.
3. What does “world” mean? 

Sometimes it refers to all of creation, and sometimes it can refer to a broader group of people than initially focused upon.

If propitiation is accomplished and not every person who ever lived will be saved, then how can we understand John’s use of this word? Again, I think this is a harder passage. A rule of interpretation is to allow the more clear passages to shed light on those that we find to be less clear. Therefore, I’m okay with marshaling in many other passages that speak to the nature and extent of the atonement to help me understand this verse.

At the same time, I think there is a possible answer in John’s other writings. In the first-century Jewish world, you have the Jews and then the world—everyone else. John is a Jew and enjoyed a ministry primarily to Jews (Gal. 2). There was anticipation throughout the Old Testament that the Messiah would save not only the Jews but also the whole world, that is Gentiles (Gen. 12:1-3; Is. 56:8; Ezek. 34:23; 37:24; Luke 2:22-38).

We see this conclusion somewhat surprisingly articulated by Caiaphas in John’s Gospel:

But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. So from that day on they made plans to put him to death. (John 11:49-53)

This sounds like Jesus in John 10:16, “And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.”

When I read 1 John 2:2 I think of what the word propitiation means, what Jesus did, and what else John teaches us about the nature and intent of the atonement, particularly with respect to non-Jews, it causes me to conclude that just as Jesus is the advocate for his people he is also the propitiation for the sins of his people. This includes all types of people, not just Jews, but people from every tribe and tongue (Rev. 5). I think by using the word “world” here, John is referring to a group of people from the nations, not just the nation of Israel.

John Owen’s Helpful Questions

I remember wrestling through this doctrine and trying to think through a number of biblical texts. As I was studying, I came across John Owen’s concise puzzle.

The Father imposed his wrath upon the Son, and the Son was punished for:

1. All the sins of all men.

2. All the sins of some men.

3. Some of the sins of some men.

In which case, it may be said:

a. That if the last be true, all men have some sins to answer for, and so none is saved.

b. That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth.

c. But if the first be the case, why are not all men free from the punishment due unto their sins?

You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it is, then Christ suffered the punishment due unto it, or he did not. If he did, why must that hinder them more than their other sins for which he died? If he did not, he did not die for all their sins!

Patience and Precision

I started by saying that we are the benefactors when we pore over the Word to better grasp the work of Christ. As we do this to help ourselves and others learn, it must be done with a sense of humility. One should only have to think for a moment about how insensitive it is to find personal pride when arguing about atonement for our sins!

A conversation like this should be characterized by the gentleness, patience, and precision it demands.

But his family didn’t fully appreciate the scope of his love until one day when they found his journal. Upon opening it, they could see the backstory to their memories. Their happy experiences were intricately planned and carefully executed. He even reflected after, about how glad he was he gave that his wife and children such joy. When they could see the backstory, these previously hidden details, in the journal, the family was filled with a new kind of appreciation and love for their dad and husband. They were welcomed into the quiet place of intentional planning and loving execution. They could see how they were central to everything that he had done. Thumbing through the journal, they realized his love for them engulfed their entire experience.

In Ephesians 1, it’s as if the children of God are permitted to thumb through the journal of their heavenly Father. Reading through it, we find out that the experiences that we enjoy so much were carefully and intricately planned. God has set his love on his people before the foundation of the world, and he carried it out in real-time. What’s more, these thoughtful, intricate, and loving plans gave our Father you himself. He loves to shower blessing on his children.

What the Father Did

In the early pages of this journal, we find that God chose his people before the foundation of the world. This choosing means to pick out. This isn’t a new concept in the Bible. It’s a truth taught throughout the Old Testament (Deu. 14:2). We find that God doesn’t elect or choose people because he saw something admirable in them, nor because they might fulfill some emptiness or lack in him. Both assertions would be ridiculous. God saw no merit in Israel, because Israel proves itself over and over again to be a sinful people. And God did not choose them because he needed anything, for God himself is the only self-sufficient being in all of the world. He needs no one, and everyone and everything relies upon him.

What then is the reason? He chose or elected his people.

Election is a loving act of God before creation, where he chooses some people to be saved—not based upon anything they would do—but only because of his good pleasure.

This choosing is his electing love. Election, according to Calvin, is “the foundation and first cause” of all blessings.

When the Father Did It

When did this occur? We can see in Ephesians 1:4, “even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.”

Paul is trying to secure people’s worship by eliminating human boasting. How does he do this? He focuses our attention on God’s unmerited gracious choice in Christ before the foundation of the world. The point is that this election was not based upon anything we might do for God, because it was before the foundation of the world.

What existed before the foundation of the world? There was no-thing, but there was someone. That is God himself. He chose people before the foundation of the world, to be united to Christ in election, according to his own free decision and love.

Christians, think about this: Your identity in Christ precedes your existence, and it will abide throughout eternity. Being in Christ is more central to who you are than anything about you. You belonged to God before time began, and you will be his forever. We were chosen in him before the foundation of the world. And then our names were written in the book of life of the lamb who was slain (Rev. 13:8; cf. 17:8).

Christians, think about this: your identity in Christ precedes your existence, and it will abide throughout eternity. Being in Christ is more central to who you are than anything about you.

Why the Father Did It

At the end of verse 4, we read that this journal of God’s secret workings reveals God’s eternal love for his children. Think about this: God’s attitude towards his people—before the foundation of the world—is love.

There was truly nothing that compelled his decision to elect a people to himself but his love for us. There was no human merit or goodness in us. We couldn’t have done anything to merit his love. And we couldn’t add anything to God.

He loved us before the foundation of the world, and he will love us unto eternity.

What is the response to such a love? The doctrine of election compels our worship, because it shows God’s loving plan to save people who don’t deserve it.

Not only was it love, but also to make us holy and blameless before him (Eph. 1:4).

Holy means set apart. In the Old Testament, we read of things that are clean and unclean, common and holy. The point is there are things and people who are set apart to God. What makes someone set apart, or holy to God, is how they relate to the Bible. Holiness describes someone who reflects God’s standard.

Then there is the second word, blameless. This means to be without defect, blemish, or fault. It means that the person is in perfect conformity with God’s Law. It’s perfection of the highest order.

Now combine the terms, holy and blameless. What is he saying? He is saying that part of what God’s electing purpose was to secure their eternal acceptance before God in a state of absolute moral perfection.

Finally, the purpose is shown to be the praise of God’s glorious grace. He did these things to glorify himself.

Sometimes people get hung up on this concept. They struggle with the idea of God doing all these things for his glory and honor. If you or I were all about exalting ourselves, we would not be doing a good thing. We would be supremely narcissistic. It’s ugly to be self-exalting if we are imperfect.

But God is not like us.

He is the highest good. There is no blemish in him. To exalt or glorify God is to do the best thing, because he is the highest good. To turn away from doing this or to exalt someone or something else is to turn away from what is best. If God were to stop glorifying himself or pursuing his glory, he would be turning away from the best. Or to put it another way, he’d be doing something imperfect. And in an instant, he would be flawed. He would cease to be acting like God.

So it is consistent with his character and nature as God to pursue and promote his glory—above everyone and everything else. But also, to glorify himself by doing immeasurable good to others whether we are talking about the gift of natural life or eternal life.

But, second, to the question of using us rather than loving us. Others have described a hypothetical situation to make the point. Let’s say a husband brings his wife flowers, and then when he comes home, his wife says, “So, you did your duty?” “No,” the husband says, “I love you. This is not a duty. It’s the expression of my love for you. Nothing makes me more happy than to spend time with you and see you happy.” 

Could you imagine his wife answering this to say, “You are so selfish. All you ever think about is yourself.” Of course not! We can see at this moment that the husband loves his wife. He enjoys happiness in her happiness. God is not using his people rather than loving them. He is glorifying himself 100 percent by loving us 100 percent.

The reason God in exalting himself is not an egomaniac is that he is promoting the very thing that satisfies my soul, namely his beauty, his glory, his character. 

So, if God did it for his glory and praise; therefore, it should be our response also. If the glory of God was the ultimate motive for divine election and predestination, then it most certainly should be the response of his children.

Thumbing through the pages of sacred Scripture we find the personal narrative, the motive-disclosing details of events ordained and contained in the divine decree of God. And as we pour over the heart of our Father revealed in the Word, we are made humble, filled with happiness, and compelled toward personal holiness.

But there is one thing that I don’t hear an apostate say that should get our attention: They don’t say much about Jesus. 

We don’t hear of people saying that Jesus was dishonorable.

We don’t hear of people saying that Jesus was unfaithful.

We don’t hear of people saying Jesus was a fraud.

We don’t hear of people saying Jesus wasn’t good.

We don’t hear of people saying Jesus was unloving.

We don’t hear of people saying Jesus wasn’t sacrificial in his service.

We don’t hear of people saying Jesus didn’t exist.

We don’t hear of people saying Jesus didn’t captivate their imaginations.

We don’t hear of people saying Jesus let them down.

We don’t hear of stories of people saying Jesus wasn’t what they wanted.

The truth is, people don’t often turn away from the faith and talk much about Jesus. He is neither impugned nor discredited. 

They may talk about the church. They may wince at the Bible’s teaching. They may talk about their personal journey.

But Jesus?

He remains as he was before Pilate.

Even though he is central to the whole discussion, people seem content to look right past him. Like Pilate, they wash their hands of him and add, by their silence, “I find no guilt in him” (Luke 23:4).

I write this with no malice toward those who have walked away. My heart breaks for them. Being a Christian is hard enough; pretending to be one would be excruciating. But instead, I want to point this out and, by way of warning, direct professing Christians to “consider Jesus” (Heb. 3:1).

The road to apostasy is paved with indifference to the glory of Christ.

After doing numerous spiritual autopsies following defection, I’ve observed a common thread. The road to apostasy is paved with indifference to the glory of Christ.

All who profess to know and follow Christ should arm themselves to such indifference by continuing to study the glory of Jesus. John Owen writes,

No man shall ever behold the glory of Christ by sight in heaven who does not, in some measure, behold it by faith in this world. . . . On Christ’s glory, I would fix all my thoughts and desires, and the more I see of the glory of Christ, the more the painted beauties of this world will wither in my eyes and I will be more and more crucified to this world.

These are good reminders to us. Instead of merely not finding fault in Jesus, we want to see (and keep seeing) his everlasting and all-surpassing glory–until that faith becomes sight (1 John 3:1-3).

It’s helpful to remember and praise God for how he has influenced the church and the world through the ministry of the apostle Paul.

Paul the Man

We don’t know the exact date of birth for Paul, but most people estimate that it was within a decade of Jesus’s birth. And he died as a martyr in Rome in the mid-’60s. His birth name was Saul, and he grew up in a city called Tarsus, which is in south-central Turkey. He was a faithful Israelite of Hebrew ancestry and received training from a chief rabbi, Gamaliel.

After the death and resurrection of Jesus, the church began to multiply significantly. Saul was a passionate opponent of Christianity, spending his energy attempting to extinguish this newly kindled flame. He was directly involved in violent persecution. He stood by and watched Stephen’s murder, and Acts says he ravaged the church (Acts 8).

But then one day, it all changed. Saul was making the 150-mile trip from Jerusalem to Damascus, with legal authority to hunt down any Christians he could find (Acts 9). As he trekked forward to arrest these Christians, Saul was arrested by Christ! He was struck blind and heard a heavenly voice calling him to follow him. And he did.

As he trekked forward to arrest these Christians Saul was arrested by Christ!

From this point, his life completely changed. The man who went about killing Christians now went out trying to make Christians. He began going by the name Paul, which means “little one.” Many people say this name reflected not only his small stature but also his new humble position in Christ. He was content to be a little man used in a big way. He became a significant missionary and church planter, indeed a leading figure in the not only the history of the church but also of the history of the world.

We would do well to consider Paul’s story. It’s quite compelling and encouraging.

It reminds us of the power of God, to convert such a rebel and make him an ambassador. Think of the person you know who seems furthermost from Christ. They are not out of reach.

But it also reminds us of the love of God. Paul had caused great harm to God’s people and lived with violent hostilely to God. God loved him and called him to himself. Perhaps you think God could not love you because of something you have done or what you have thought about God. Let Paul be an abiding example to you. Don’t quickly forget his story.

Paul the Apostle

In passages, like Ephesians 1:1, we read that Paul is an apostle of Christ Jesus by the will of God.  

Think about how he got to this place as an apostle. Paul says he is serving in this way by the will of God. Paul’s emphasizing the fact that he did not choose this call, nor did he appoint himself. Just like his conversion, this apostleship is a result of God’s sovereign work. Paul neither asked for the job nor applied for it. No, he was divinely drafted for the role. It was God’s imitating work.

The word apostle strictly speaking means one who is sent. In the New Testament, the word is used in an unofficial and an official sense.

Unofficially, there are apostles or people who are sent out by churches to serve as representative (e.g. Phil. 2:25, 2 Cor. 8:23). The word is used in this unofficial, broad sense 80 times in the New Testament.

But in the official sense, the New Testament refers to an office. And the best way to remember this is that the apostles have authority. When you think apostle think authority. They are ambassadors sent to speak and act on behalf of the sending party. Here we see Paul referring to himself as an apostle of Christ Jesus. That is, he is sent out on behalf of Jesus. He comes with his authority.

Some today claim to have this apostolic authority. But the New Testament forbids this based upon the fact that the apostles had a foundational role (Eph. 2:20). And, they had a unique set of qualifications. They had to be an eyewitness of the risen Christ (Acts 1:21-22; 1 Cor.. 9:1, and 15:6-9). But merely seeing the risen Christ did not make someone an apostle, for many saw him after his resurrection (1 Cor. 15:6) and weren’t apostles. Apostles in the official sense had to be called and commissioned by Christ. (If someone means an apostle is someone who is sent out by churches as representatives, then I have no quibble with them technically, but I do think the word choice is confusing. Most people today think of apostle in the official sense.)

Putting this together then, the writings of Paul in the New Testament are not like any other letter sent by and to someone. They are letters to churches and people from an apostle. They come with the authority of Jesus himself.

Sometimes Bible translations put the words of Jesus in red. When we read the Gospel accounts, we can see where the narrator is speaking and where Jesus is speaking. But this might make you think that the words of the rest of the NT don’t have the same weight to them. The words in black don’t have the same authority as the words in red. But the biblical concept of apostle helps us to see that the words in black have just the same weight as the words in red. They are all God’s words. Paul is an apostle writing and speaking, but it is as if Jesus Christ himself is talking to his church.

The biblical concept of apostle helps us to see that the words in black have just the same weight as the words in red. Paul is an apostle writing and speaking but it’s as if Jesus Christ himself is talking to his church.

We need to keep in mind who we are talking about with apostle Paul. In one sense there is a tremendous encouragement in God saving such a rebel—just like us. At the same time, he’s the beloved apostle who wrote with divine authority. We must be sure we give the proper biblical weight to his words. We must relate to him as a brother and fellow member in Christ’s church, but with the recognition that his inscripturated writings have divine authority. 

I don’t think I have to spend much time making my case that the way Christians talk about one another—especially online—is growing increasingly uncharitable. Hardly a day goes by when I don’t read of people I love and look up to engage in verbal knife fights. People who are supposed to be united in love and mission seem to have a mission to divide. People who delighted in being right with God now simply want to be right. 

People who delighted in being right with God now simply want to be right. 

I think I know part of the reason why. Many Reformed people love to study the doctrine of justification but don’t seem as keen to apply it.

I’m guessing that if you are reading a TGC blog, you are somewhat familiar with the doctrine of justification. We could define justification as God’s legal declaration of a sinner to be righteous and forgiven in his sight because he’s credited Christ’s obedience to them. 

One implication of loving the doctrine of justification by faith alone is that Christians will see (and therefore treat) other Christians the same way as God does through Christ. We should treat fellow believers as God does—and not less than he does. Why do many (not all) Reformed people tend to cling so tightly to the doctrine of justification and so loosely to its application?

One implication of loving the doctrine of justification by faith alone is that Christians will see (and therefore treat) other Christians the same way as God does through Christ.

If we were to ask someone where to learn about justification, they would likely direct us to the writings of Paul in general but especially the book of Romans. There we would find this doctrine explained and jealously defended. 

In Romans 3, Paul shows how all of humanity, whether religious or irreligious, are deficient of righteousness. We are all quarantined in the bondage of our sin. Apart from Christ, we are alienated, hostile in mind, and engaged in evil deeds (Col. 1:21).

But the most remarkable thing happens. Christ becomes righteousness for unrighteous people (2 Cor. 5:21). All that we need we find in Jesus. By his doing and dying for helpless and hopeless sinners, we are credited with his merit and declared to be righteous in God’s sight (Rom. 5:1). This legal declaration brings rejoicing, hope, and endurance (Rom. 5:2ff).

But, while justification doesn’t change anyone internally, it does change our status. It’s part of the bigger picture of salvation where we, through the process of sanctification, begin working out the realities of our salvation (Phil. 2:12-13). Romans picks up this thread in chapter 12. Pivoting out of the gospel, Paul urges the Romans to apply it by living in a manner worthy of the gospel. He tells us not to be conformed to this world but to be transformed (Rom. 12:3). We are to appreciate the diversity and unity of the body of Christ (Rom. 12:3-7). We are also told to let love be genuine (Rom. 12:9). It’s not to be fake or hypocritical, but the genuine article. The command anticipates sinfulness on both the giver and the recipient of this love. Loving broken people is hard. But loving justified believers is non-negotiable. We’re also called to live harmony with one another (Rom. 12:16). This is a call to unity and not divisiveness. We are not to be wise in our sight (Rom. 12.16). How many sins would be abandoned if Christians lived by this maxim? How many tweets would have been unsent, blogs unwritten, or comments withheld if we applied this teaching? Finally, we are to live peaceably with all—as far as it depends on us (Rom. 12:18). We understand that there are going to be conflicts that we can’t avoid. But we also know that with earnestness and intentionality, we can work toward peace. This is especially true in the commonwealth of those declared righteous! We start with the baseline that we are all deficient in righteousness and have been graciously given Christ’s righteousness. We stand clothed in Christ’s merit. His perfection is stitched to our souls! Each of us is equal in standing before God.

In his commentary on Ephesians, writing on the need for believers to maintain unity in the church, Peter O’Brien says,

How disastrous, then, it would be if believers did not eagerly maintain the unity of the Spirit. This would be to behave as though they were not reconciled to God or to one another. It would be tantamount to saying that Jesus’s work of reconciliation had had no real effects in their lives. Such behavior would be completely inconsistent with being God’s masterpiece of reconciliation and ultimately with his purposes of summing up everything as a totality in Christ.

Imagine what would happen if we waited to tweet until we understood what they were saying? Imagine if before clicking “publish” we made sure we were representing the other party accurately? What if we were more concerned with preserving unity rather than scoring points? It should give us more joy to walk in a manner worthy of the gospel rather than in step with Fox News and CNN. The former requires humility, gentleness, patience, and loving forbearance (Eph. 4:1-3). The latter simply a hot take and clever clickbait.

What if we were more concerned with preserving unity rather than scoring points?

I am not calling for less doctrinal precision but more. We cannot say we are clear on doctrine when we are so often unclear on the application. I pray that the church, especially the Reformed wing, would refasten her grip upon the doctrine of justification. And in so doing, God would turn the church upside down. And we’d find ourselves not only articulating the biblical doctrine of justification but also faithfully applying it.

This seems like a perceptive conclusion.

It’s likely not helped by the fact that we live in an age of tremendous technological advancement. We can do things with our phones that we would never have imagined doing 25 years ago. We can shop, listen to music, communicate with people around the world with video chat, and have access to what seems like limitless information. 

But at the same time, there are some drawbacks. It’s easy to be distracted. We can find it challenging to focus on important things because we are drawn after a million different trivial things. It’s easy to spend hours watching Netflix, but it’s hard to spend five minutes contemplating who God is. We can wade into the shallow end—the infinity pool of social media and entertainment—but can’t manage the deeper waters of significance. 

Moving from the Trivial to Substance

While getting distracted from things that matter is more pronounced today, it’s nothing new. Throughout history, people have been tempted to look away from what is vital to what is temporal. The tradeoff is dangerous.  

It was when Moses wrote the Psalm 90. He likely wrote it in a challenging time in the nation of Israel. You can read about it in Numbers 14. Here’s the summary. God had led the people out of Egypt and was leading them to the promised land. But after spying out the land, the people got afraid and began grumbling against God and even said that they would rather go back to Egypt. This grumbling was intense and loud. They were abandoning God. So God said he would judge them. In this judgment, the generation that would not believe would die in the wilderness. They would experience God’s judgment.

In this psalm, Moses prays to God, “Teach us to number our days so we may grow a heart of wisdom.”

This numbering of the days isn’t easy. People are solving all kinds of complex equations and figuring out a myriad of solutions to various problems, but we have a hard time measuring our days.

Moses is praying for God to give the people an awareness of the shortness of their time.

Why? It’s because we are too easily distracted. We are unable to focus on things of eternal and substantive value, choosing instead be captivated by the trivial. He wants to have the perspective that life is short. We aren’t guaranteed more days so we should live with this realistic perspective.

Realistic Perspective

We should live with this perspective. We should live like we are prepared to die.

Perhaps this is one reason why the author of Ecclesiastes says it is better to go to a funeral than to a party (Eccl. 7:2). The funeral forces you to deal with the reality you’d rather forget, while the party helps you to forget the more uncomfortable aspects of life. There is a popular account on Twitter called “Daily Death Reminder” it tweets the same thing every single day. It says, “You will die someday.” This helps to number your days.

This really is counter-cultural. We try the best we can today to avoid thinking about death. We pretend that we can defeat it in our life with our health and wellness. And when people die, we speak in modified language to lessen the effect of it. But this is not facing reality.

It’s interesting how things have changed. In colonial New England, the topics of death, wrath, and time were not far from view. It was on the table from a very young age. In The New England Primer, the first textbook published for the schooling of American children, the emphasis upon the brevity of life was emphatic.

Teaching children the alphabet with life lessons, each letter had a picture and a phrase to remember.

(G) “As runs the Glass, man’s life doth pass”

(J) “Job feels the rod, and blesses God”

(T) “Time cuts down all, both great and small”

(X) “Xerxes the great did die, and so must you and I.”

(Y) “Youth’s forward slips, death soonest nips.”

Death is coming. And none of us should be surprised.

Instead of wading in the trivial and shallow waters of the infinity pool we’d be well served to push out a bit into the waters of substance and significance. Here we can, with Moses, contemplate the brevity of our own lives in light of the eternality of God (Ps. 90:1-2).

The first step toward numbering our days is to realize that there is a limit to them. Reckoning with this truth would calibrate many things. It certainly has the power to shake us from an unhealthy preoccupation with the trivial.

The Lord’s Supper is loaded with meaning. It is an ordinance or command, instituted by Jesus to remind his disciples that forgiveness and fellowship are at the heart of the church’s life together. It has been said before that in baptism the new Christian goes public with their profession of faith. In baptism, we are saying publicly, “I am with Jesus and his people.” In the Lord’s Supper, we are pledging our ongoing faithfulness to Christ and his people. We are saying that we are still needy of God’s grace in Christ; we are committed to loving Christ and his people; we are saying we are still with Jesus and one another. Baptism then is the front door along with church membership, and the Lord’s Supper is the dining room table where we renew our vows of faithfulness to Christ’s Word. Naturally, then, the Lord’s Supper is for those who profess faith in Christ. The Supper is a sign of fellowship with Christ and his people.

How should you take communion? I’m not talking about the form of being served, but what should be going on in our hearts and minds as we partake?

Here are some things to consider. Let’s call them the five looks.

Look Up — Since God has invited us to his table, it is appropriate for us to acknowledge he is central. He invites us to his table through Christ. When you celebrate the Lord’s Supper with your church family, look up and consider who God is. He is the unchanging God who is merciful and gracious, slow to anger, abounding in steadfast love and faithfulness. He is the God who has loved even you and me.

Look In — When we look up at who God is, then we have a better view of ourselves. The supper affords us this opportunity. In 1 Corinthians Paul gives instructions for the church when they take the Supper. We see several warnings for those who would come, take and eat.

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. (1 Cor. 11:27–28)

Consider if there are sins to confess before the Lord. We don’t live a secret life; the Lord sees it all. To pretend that you are living in a bubble is to act like there is no God. And to be guilty concerning the body and the blood means to eat in a way that dishonors Christ. Therefore when you come to the Lord’s Supper, it is a time to consider your own heart before the Lord. It is a time to clear accounts and confess sin. It’s a time to make sure you that you are genuinely clinging to Christ for your righteousness. There is a need for self-examination.

Look Back — But there is another look. The Lord’s Supper points us back. You’ll notice in the Last Supper that Jesus uses the elements to instruct us about the cross (Matt. 26:17-30). He uses the simple elements of bread and the cup to show that he has broken his body and spilled his blood for us. Jesus says “this is the blood of the covenant.” It’s a vivid image. Jesus is saying that through his death he will bring in the benefits of the New Covenant. Look at Jeremiah 31:31-33.

Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.

The promised new covenant is here. God forgives sinners through the new covenant. It has a better priest and a better sacrifice. The blood of the lamb is sufficient to save sinners like you and me. The cup looks to the cross.

You know in the Passover meal this would have been the third cup of wine, the cup of blessing. Jesus is saying that his blood on the cross is the cup of blessing. At the Lord’s Supper, we partake of this blessing. We are regularly reminded that through the body and blood of Christ, on the cross, he secured our standing in a New Covenant. The Lord’s Supper makes us look back.

Look Around — The Lord’s Supper also makes us look around. We read in 1 Corinthians 11:28-29:

Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.

Paul is dealing with an issue in the Corinthian church. There’s a lot of selfishness. And we know that selfishness is the root of all sin. He is warning the church to examine their hearts and lives together. There is a need to discern the body. This means to know that you are part of a church family. This local church together is composed of different people with different experiences and various issues. But at least two things are in common: We are sinners, and we are united together by faith in Christ. Therefore, if there are outstanding relational issues, they need to get worked out. We don’t just bury stuff under the rug. We have to deal with it. If it’s a sin, then it needs to be dealt with biblically. If there are issues of disagreement, we need to do our best to work it out. The Lord’s Supper is the regular reminder that we are good with Jesus and that we are good with one another. If one or both of these is not true, then we should not take the Supper. If we are, then we are to enjoy this meal as we look around together, acknowledging the bond of unity.

Look Ahead — Did you notice that Jesus anticipates another meal? He says that he will not drink this cup again until he does in the coming kingdom with his people. He’s anticipating another meal. And when we take the Lord’s Supper, we are too. We are looking ahead to another meal with Jesus and his people. We are looking forward to the great marriage supper of the lamb when the entire church is gathered together to boast in the great saving work of Christ. In Revelation 19:6-9 we read of this great multitude gathered together from all nations and all time. And we will rejoice and exult and give him the glory!

When you take the Lord’s Supper, consider these five looks:

1. Look Up — God has prepared the feast
2. Look In — self-examination
3. Look Back — at the cross
4. Look Around — at your fellow church members
5. Look Ahead — to the marriage feast

As we do we’ll be reminded again that forgiveness and fellowship are at the heart of our lives together as Christians.

As I went out to shovel our steps and clear the sidewalk, a word picture emerged reminding me of the parental privilege and priority of prayer.

Think of each day when you awake as a fresh snow. There are no tracks. All is quiet. Then you get up and bring your petitions to God for your children. You pray for their salvation. You pray for them to honor Christ. You pray for their studies in school. You pray for their potential spouses. You pray for them to serve in Christ’s church. You pray for them to grow in their understanding and love of the Bible. You pray for them to be faithful. You pray for God to supply a rich gospel legacy. You pray for them to steward their lives and the gospel well. You pray for them.

Think of this parental praying as making new tracks in the fresh, previously undisturbed snow. You are, as their parent, bringing your petitions to the throne of grace. You are interceding for them. You are begging God that you would not do anything that would hinder their love for and faithfulness to Jesus. You are making a lot of tracks as you commute to the throne of grace. This is a privilege given to believing parents. We are instructed to pray for our children. We are blessed with the opportunity to do so. What a privilege!

But this is also a priority. They need us to pray. What happens if we get lazy as parents? If we presume upon God’s grace, then we won’t pray. If we minimize the danger of sin, then we won’t pray. If we undervalue the joy of holiness, then we won’t pray. If we overestimate our ability to parent them, then we won’t pray. This troubled me. It convicted me. I was unsettled a bit as a parent. To not pray for our kids is not to do one of the best things we can do for them. To not pray for our children is to neglect their souls. It is to fail to do them spiritual good. We may rightly impugn those who ignore their children’s most basic needs (food, shelter, clothing, time, development, and so on). However, how indicting is it Christians, if we remain we fail to make tracks to the throne of grace? What if we are mute at the bench of petition on our kids’ behalf?

Parents have the privilege and priority of making the daily commute to the throne of grace for their kids.

If you are a parent, think about what the “snow” looks like in front of your child’s house. Is it smooth and undisturbed? Or, have you been making fresh tracks commuting to the presence of God on their behalf?

Parents, if we don’t pray for our kids, then who will? It’s good to feel this burden. And, it’s good to know this privilege. Put together then, Christian parents should have a priority of daily praying for their children.

Be grateful, then, that God hears your prayers through the merit of Jesus. Know that he is gracious to imperfect parents like us. Be reassured that he is both sovereign and good; whatever he has decreed will come to pass. And so pray—and make some tracks in the snow.

This is especially true in our time. A quick survey of the popular methodologies of religious people (including evangelicals) reveals a heavy emphasis upon pragmatic practices that secure results. But what if our results aren’t the same results that matter in the Bible? What if drawing crowds is not the same as seeing conversions? Clarity is needed. 

I picked up Michael Lawrence’s book Conversion: How God Creates a People because I wanted to be better equipped to communicate what the Bible teaches about this subject. I wanted to sharpen my understanding and to improve my care for those who are working through these things. I was pleased with what I found. Lawrence has a keen read on contemporary evangelicalism and the potholes that follow the overloaded trucks filled with popular evangelistic methods. The chapters serve as both correctives and also instructives. They teach what the Scriptures says and show how by saying this it does not say other things. I appreciated the compassionate but burdened tone that accompanied many real-life examples from people the author knows.

There are a couple of other accommodations I give Conversion. The first relates to the amount of systematic theology packed into this book. It’s impressive. In an effort to be brief, the author is forced to be clear. Given the amount of ground covered this is impressive and helpful. The second area will not be a surprise to anyone who has read the other 9Marks books. It provides a healthy (and I believe biblical) emphasis upon the local church. Some might take this doctrine for granted when thinking about the life of the church, but if we don’t have converted people who understand what it means to be converted, then our churches will have a difficult time fulfilling what God requires his church to be and do. The implications for the local church are myriad, and the author teases out many. For example, he shows how important it is that the church establish a healthy process of meaningful membership. But this membership mustn’t be separated from the Lord’s Supper and baptism. They should be all synced. If one is a member then he or she should be baptized and partake of communion. Tying these three together help to mark out who is with Jesus and with one another. Practical examples like this permeate this little book on doctrine. 

I think it would be helpful if read by pastors with a similar burden that I expressed above. But also, this would be a useful book for a non-Christian to read as well as a newer believer. I really benefited from this little book and cannot commend it enough.

But what makes a good accountability partner? And, how can we be helpful to our brothers and sisters? Here are some important traits.

Converted

It is important to know if the person who is going to help you is a Christian or not. Certainly one may find help from non-Christians. However, in the full scope of what I believe the Scriptures teach, the consistent application of a biblical worldview is supported by a right relationship with God himself. We live by the Spirit of God under the Word of God. Therefore, it is preferred that an accountability partner be another Christian and ideally a member of the same local church (Rom. 8:5; 1 Cor. 2:14-15).

Commitment

Bearing burdens and excising sin takes work (Gal. 6:1-2). More than just being available this requires being involved. It has to be the kind of commitment that weathers storms, endures difficulty, and is willing to see it through. This type of commitment realizes the stiff headwinds of adversity on the front end. It’s the embrace of a family member that says, “I’m with you and will be with you through this.” In the despair of sin and temptation, knowing that someone is there with you, slugging it out, is a great encouragement.

Conviction

Of course, we will be of little ultimate help if we are simply willing to take phone calls, answer texts, and show up. As useful as this is, we still need to say something. What will we say? Here it’s vital that we believe the Bible is God’s Word. Really this is of the utmost importance. If we are convinced that the Bible is the inspired, inerrant, infallible, and sufficient Word of God, then we have something to say (2 Tim. 3:16-4:4;1 Thess. 5:11). If we don’t, then in one sense, it doesn’t matter what we say. To penetrate through the haze of sin and blaring noise of temptation, an accountability partner must have the conviction that God’s Word is true. This obviously has tremendous implications for what we believe about God, humanity, sin, judgment, grace, mercy, and repentance. We need conviction to be helpful.

Character

By this, I don’t mean that to be an accountability partner we must be sinless. Obviously we are all sinners and all in need of help. But I do believe that there is wisdom in considering the maturity of someone whom you chose to ask to help you. If you have three guys struggling with purity who agree to meet together and talk about their struggles but none is seeing victory in sin, how helpful is this in the long run? There is wisdom in having someone who has demonstrated godliness help you to do the same through regular accountability (Eph. 4:11-15; Col. 1:28).

Courage

Most people shy away from confrontation. We don’t like it. But, to help each other grow we need people in our lives who are courageous enough to call a spade a spade. We need a friend to come alongside us and say, “Here’s what I’m seeing, and this is what God’s Word says.” This takes courage. If the goal is spiritual growth through accountability then implicit in this is the courage to call the other person out when they are not obeying God’s Word (Col. 3:16-17; Rom. 15:14; Matt. 18:15-18).

Clarity

There must be clarity on two fronts.

First, there must be clarity on God’s Word. This goes with the section on conviction above. We must know the Word of God and the God of the Word, and we must speak with clarity on his behalf. To be helpful in matters of spiritual growth—especially in issues that may require strong accountability—there needs to be clarity. This involves what God has said in matters of law (this is what God requires us to do) and gospel (this is what God has done in Christ for us).

Second, there should be clarity on our role. Accountability partners are not the Savior nor are they the Holy Spirit. On occasion, we might be tempted to fear our accountability partner more than we fear God. This is not helpful, because it was a lack of fear of God that got us into sin in the first place (Rom. 3:18). There’s also the temptation to cling to the accountability partner like they are the Savior. Instead of wearing out a path to the throne of grace (Heb. 4:16) we blow up our accountability partner’s phone with texts. There’s nothing wrong with texting of course, but the helpful accountability partner understands their role. They have clarity. And so they will regularly point their friend back to God and his sufficient grace. This takes humility as well as clarity—and often, time.

Compassion

Helping our brothers and sisters with sin is hard and heavy work. The most useful in this regard reflect Christ. And if we are reflecting Christ, then we are compassionate helpers. The early 20th-century theologian B. B. Warfield observed the descriptions of our Lord Jesus and found the most common was compassion. If accountability partners are aiming to render Christlike service, then they must reflect his compassion. Like Jesus, we must have a heart that breaks over sin and teachers those who are struggling with eyes full of love and compassion (Matt. 9:35ff). I don’t think compassion obscures anything I’ve already written. Instead, it colors it. We are most like Christ when we are clear with the Bible, courageously pointing out sin, and doing it with loving compassion.

In short, a good accountability partner is someone who’s working hard to follow Jesus and willing to help others to do the same.

Creation and Blessing, Allen Ross. 

Ross is consistently helpful for expositors by his attention to the overall structure of passages, theological themes, and useful considerations for personal application. This resource is especially helpful for those preaching through the book.

Word Biblical Commentary (Parts 1 & 2), Gordon Wenham. 

Like other Wenham commentaries, teachers will benefit from his conservative scholarship and careful exegesis. Paired with Ross, the preacher would be well-served with Wenham.

The New American Commentary (Parts 1 & 2), Kenneth Matthews. 

Each week, I was helped by consulting Matthews. Interacting with myriad issues that arise in Genesis, Matthews was a thoughtful and reliable guide.

Genesis (Tyndale Old Testament Commentaries), Derek Kidner. 

Like the rest of the series, this volume is accessible and filled with many devotional and textual nuggets. Kidner’s ability to be concise and clear is an asset for anyone digging into Genesis.

Kingdom Prologue, Meredith Kline. 

Kline provides a biblical theology that’s especially helpful in thinking through key themes in Genesis, such as covenant and kingdom. This is helpful for expositors tracing out the eschatological development of these themes.

Calvin’s Sermons on Genesis, John Calvin. 

I love and always benefit from Calvin’s commentaries, but his sermons are different. In reading through his Genesis sermons I was helped by his observations, meditations, and careful pastoral application throughout.

If you are looking for reasons to preach through Genesis and some preaching themes, see this article I wrote for 9Marks.

God used John Stott (1921-2011) in great ways as a Bible teacher. His knack for making difficult concepts accessible and clear is legendary. His commentaries on the Bible remain a widely used resource for leaders and laymen alike. In this volume, Reading the Sermon on the Mount with John Stott excerpts from his commentary The Message of the Sermon on the Mount are selected and put into sections suitable for short, daily readings. Following each set of six readings, there is a discussion guide. I’ve found this beneficial to consider in my own devotions, but doubtless, it would be ideal for group study as well. The introduction to the study also provides readers with a suggested guide for how to lead a study well.

Stott reminds readers of the importance of studying this section of Scripture when he writes, “It describes what human life and human community look like when they come under the gracious rule of God.”

Reading through this volume has been challenging and refreshing for me. I was looking for some variety in my own reading, and this was perfect. It’s not too long and not too short. It’s punchy, clear, and instructive. I’m glad I found it.

Dear brother pastors, why have we become so compelled to let everyone know what we think about so many issues peripheral to our calling?

Realizing that neither consuming news nor processing how to think through it biblically is wrong or unwise, I want to gently encourage ministers to pump the brakes on what they react to online. Below are a few reasons why.

(1) Your job is tough enough.

Pastoral ministry is hard enough without complicating it with issues that are not primary. If faithful, you’ll likely offend people with your preaching and shepherding. Why spend ministerial capital on things you don’t have to? It seems unwise to further complicate an already difficult profession. 

(2) You might actually be wrong.

I am wrong on like 12 things a day (that I know of!). I’m just trying to keep the law and the gospel straight. I can’t imagine if I started pontificating about politics and various social issues in real time. I was reminded of this earlier this week when I read a number of people I follow expressing their public change of opinion on an issue that first surfaced late last week. They were evidently quick to make a public take on the issue and then when more information was made public their initial position had changed. While I applaud their humility to own their mistake, I also cringe a bit wondering why they had to react in the first place. It seems like a bit of an unnecessary risk to take, in light of everything else. And, we should know better (Prov. 18:17, 26:17; James 1:19-20).

(3) You risk becoming known for something that is not central.

I’m thankful for the internet because I can listen to sermons, read blogs, and purchase books from many different people whom I might not normally come in contact with. But I am also interacting with lots of other things these brothers are writing. In a number of cases, I want to unring some of the cultural and social bells and focus on the symphony of the broader pastoral ministry. As time goes on, and the takes persist, this becomes increasingly difficult. 

(4) You may be scratching the itch for relevance.

I don’t know this for sure but it is possible and therefore, at least worth considering. Pastoral ministry is a quiet work. We are often alone. Our labor produces mostly invisible fruit. We deal with a fair amount of opposition. Culturally speaking, we are the punchline. But, if we can bound out into the public sphere and agree with the broader culture we might receive a pat on the back. We might gain some acceptance. The thirst for honor and acceptance is real. Evangelicals have always been haunted by a lack of acceptance from those outside of our tribe. We should be careful and at least check ourselves. 

(5) You may be distracting yourself from what you should be doing.

Let’s face it: it’s easy to waste time on social media or in political debate. But how much margin do we really have in our schedules to absorb all that it takes to be so up to date on the news, pithy in our social media posts, arresting in our replies, and clever in our blogs? Most pastors I know seem to be running on fumes. Why are we wasting time on this stuff? Imagine setting up the board for a game of  The Settlers of Catan in your study a couple of times a week or playing a round of golf in the afternoons. Of course not. This would be a foolish waste of time. But we can somehow convince ourselves that it’s a noble thing we are doing. Maybe. But you might be distracting yourself from what you should be doing. 

(6) You may be distracting your sheep as to what the primary battles are.

Pastors are examples to the flock (1 Pet. 5:4). This is supposed to be for the good. But, sometimes, regrettably, it can have a negative result. We need to be careful that we are not teaching our people to be engaged about whatever is on the media’s menu for the day. Instead, we could be helping them to see the clear, timeless, important biblical issues that are facing us daily. Also, if you’ve noticed, the media love to villainize. And rarely does the diagnosis of the problem find its rightful place. We must be careful that we are not parroting the media by projecting evil onto society “out there” rather than the sin inside of each of us.

(7) You look like you’re not busy.

If you are always commenting on issues and your online presence is filled with “hot takes” you just don’t look like you are doing a lot. Maybe no one has pointed this out to you before. But you should know. It’s not a good look for us as pastors. Remember, we’re not accountable for the editorials, but we are accountable for our time, talents, and the tending of the sheep God has entrusted to us (Heb. 13:17). We are accountable to our congregations but ultimately, we are accountable to God. This warrants some prayerful reflection.

I think our churches would be better served if pastors spent a bit less time reacting to stuff online and more time in prayer, study, and the work of caring for people. I would love to see pastors pump the breaks on their public comments while doubling down in private prayer and personal study. Let the talking heads be pithy with their hot takes. Pastors need to be faithful with the Scriptures and careful about getting entangled in matters that distract us (2 Tim. 2:4).

Alcorn correctly connects the stewardship of our money to the tending of our hearts. “Our approach to money and possessions is central to our spiritual lives.” This is why Jesus talked so much about money. It’s important. But for the same reason, it’s often a bit uncomfortable. This is where I liken Randy Alcorn as equal parts prophet and pastor. To tackle the idol of our finances, for many in the West, is painful to hear. The author’s persistence in firing the biblical texts with the comprehensive God-ward focus is a key prophetic word. At the same time, he is pastoral. He is putting his arm around the reader and saying, There is so much more. Don’t you see? He says, 

“Christ Himself is our ultimate treasure. All else pales in comparison to Him (Philippians 3:7–11). A person, Jesus, is our first treasure. A place, Heaven, is our second treasure. Possessions, eternal rewards, are our third treasure.”

The book is hung on six hooks, they are his six treasure principles. 

#1 God owns everything; I’m His money manager. We are the managers of the assets God has entrusted–not given–to us.

#2 My heart always goes where I put God’s money. Watch what happens when you reallocate your money from temporal things to eternal things.

#3 Heaven—the New Earth, not the present one—is my home. We are citizens of “a better country–a heavenly one”. (Heb. 11:16)

#4 I should live today not for the dot, but for the line. (From the dot–our present life on earth–extends a line that goes on forever, which is eternity in Heaven.).

#5 Giving is the only antidote to materialism. Giving is a joyful surrender to a greater person and a greater agenda. It dethrones me and exalts Him.

#6 God prospers me not to raise my standard of living, but to raise my standard of giving. God gives us more money than we need so we can give—generously.

As you can see by the list above, Alcorn nicely packages his sentences with clear, compelling, and helpful principles. But there are a couple of other areas I’d like to highlight that I found helpful.

First, the author has lived this. As many know, he and his family took a principled stand after a lawsuit involving his protest against abortion. It cost them substantially. But, rather than compromising, they chose to live on less and yet still faithfully and generously give. God has blessed his ministry exponentially and provided a story to be told alongside it. Awesome.

Second, the principles are anchored in the glory of God and the truth of the gospel. It’s not a guilt book but a grace book. It showcases the richness of God’s giving of Christ. And the surpassing value of living for this glorious King and kingdom. He writes:

“Christ’s grace defines, motivates, and puts in perspective our giving.”

“Anything we try to hang on to here will be lost. But anything we put into God’s hands will be ours for eternity.”

This puts things in perspective, doesn’t it?

“Jesus says: ‘Do not store up for yourselves treasures on earth.’ Why? Because earthly treasures are bad? No. Because they won’t last.”

And further, 

“Store up for yourselves.” Doesn’t it seem strange that Jesus commands us to do what’s in our own best interests? Wouldn’t that be selfish? No. God expects and commands us to act out of enlightened self-interest. He wants us to live to His glory, but what is to His glory is always to our good. As John Piper put it, “God is most glorified in us when we are most satisfied in Him.”

The only critique I give with this book is the number of personal examples. I know, I just mentioned this as a strength. It is. But with so many examples and with such specificity it could result in binding the consciences of those who read it. Doing this could bind people to something beyond what the Scripture clearly lays out or even have the opposite effect of tethering them to something below what the Holy Spirit might be calling them to. We love to find the benchmark and do what others do. To be clear, I don’t believe the author was attempting to do this, but it can be an unintended implication. I simply would want to encourage readers to learn from Alcorn’s teaching and example but not to confine what God might be calling you to. He may be calling you to more, and he may be calling you to less. But the principles? From my reading, they are tight, biblical, and helpful for all of us.

It’s a quick read (160 pages). It is also easy to read (Alcorn is a gifted writer) while at the same time it’s hard to read (the book kicks over some idols). 

Pick it up, share with others, and be blessed by The Treasure Principle.

Molasses has been prominent in the Boston area for centuries. In addition to being a distinctive ingredient in baked beans, pies, and brown bread, molasses was central to the production of rum. In the 18th century, this was a booming industry for the early American colonists. 

But it wasn’t rum or beans that warranted this massive tank of molasses. It was the first world war. At the time (1915) the United States wasn’t engaged in the combat, but we were playing a strategic and supportive role. And molasses was central to it. The molasses could be distilled into industrial alcohol and used as a key ingredient in the production of ammunition, especially dynamite and other high explosives. As things escalated and intensified, the demand increased. And because of its strategic shipping point, Boston was a choice location for this important molasses tank. From here in Boston the material could be shipped to nearby Cambridge for production. 

What sounded good on paper did not work out in practice. Crunched by tight time constraints and increased demands, the project was handicapped. But more than this, it was the lack of attention to detail and concern for the well-being of others that doomed this plan. 

The lead on the project knew that to test the tank for leaks he would have to fill it with town water. Well, more than 2 million gallons of water would be expensive. To save money, he just filled it up six inches, right above the first angle joint at its base. Since they discovered no leaks, the tank was signed off on and deemed ready to be filled with molasses. On New Year’s Eve, a tanker with more than 700,000 gallons of molasses arrived. The tank was filled 13 feet high. 

This process of filling continued for three years. The massive tank wasn’t a reassuring monument to engineering and safety standards for residents. Neighbors remarked how they often heard a sound similar to thunder coming from the tank. They also saw molasses leaking out of the side of the tank. It was so common to see molasses dripping down the tank that residents—most of them Italian immigrants—would send their children down to the tank with a can to fill with the free molasses. This was a nice compliment to a can of beans or a tasty treat on the end of a stick. And what did the distilling company do when they found out it was leaking? They painted over it. 

Then that fateful day in January 1919 arrived. Over the lunch hour, the tank exploded. An unbelievable sight accompanied the loud noise. A wave of molasses nearly two dozen feet high raced through the neighborhood at speeds of 35 miles per hour. The molasses blanketed several blocks with more than a foot of the sticky mud. Buildings were demolished, and the elevated rail that connected North and South Station was knocked out. But not before 21 people died and 111 were injured. (You can look at some of the pictures here.)

Living in Boston, this is something I’ve thought about a lot. I think about how lives were lost and others were forever changed because of this tremendous tragedy. I also think about how it seems like it was preventable if there was more attention to detail and concern for others. This certainly motivates me to pause and evaluate whether I love others by giving thoughtful consideration to the details of what I do and how I do them.

But also, being a pastor and one who tends to spiritualize nearly everything, I can’t help but think about the need to protect people from eternal disaster. It’s eerily ironic that the name of the distillery was The Purity Distilling Company. Purity! It was anything but pure. This tank had an appearance of something remarkable. It even boasted so by its name. However, in reality, it brought death and destruction. Paul warns Timothy about religious people who “have the appearance of godliness, but deny its power” (2 Tim. 3:5). Jesus warns about religious leaders who are nothing more than white-washed tombs (Matt. 23:27). They look on the outside like the real thing but are shams who are dangerous to those they come in contact with. Like the massive molasses tank, they have a veneer of soundness, but in reality, they are dangerous. So, Paul writes, “avoid such people” (2 Tim. 3:5). Instead, follow the Scriptures and the apostolic pattern that has been laid down (2 Tim. 3:10-11). Follow it carefully and don’t deviate from it knowing that it is how God protects and even saves his people (2 Tim. 3:14-15). This is why it is the Bible that must be held high in the pulpit and the lives of God’s people (2 Tim. 4:1ff). The connection to false teachers and the danger they bring compels me to study faithfully, pray, apply, and proclaim God’s Word—even while examining my own life carefully (1 Tim. 4:16).

The great molasses flood of 1919 reminds us again that in a post-Genesis 3 world there are no shortages of ways in which we might encounter disaster. Our only true and lasting safety is found by resting upon the unchanging Word of God and the salvation God provides through Jesus Christ. 

(Note: if you would like to read more about the events surrounding the molasses flood, this is a good book.)

Your Days are Numbered: A Closer Look at How We Spend Our Time & the Eternity Before Us by John Perritt. 

Focusing on passages like Psalm 90 and 139, the author helps sharpen our biblical focus on the value of time and the priority of redeeming it well. He labors to frame our minds up from God’s perspective so we might see things rightly. I appreciated the practical emphasis upon what can drain our time and the ways we can thoughtfully and go about using it for the glory of God. 

Crazy Busy: A (Mercifully) Short Book about a (Really) Big Problem by Kevin DeYoung

I have heard nothing but good things about this book. I’ve actually given away several copies without reading it (a practice I rarely do). But here in the new year, I wasn’t as busy, so I read the book and realized how crazy busy I’d been. DeYoung writes with pastoral wisdom and personal transparency. I appreciated his emphasis upon the lordship of Christ and the implications for our own personal stewardship. Insights into pastoral ministry, parenting, and personal priorities are super helpful. The chapter on screen time is also valuable. 

Do More Better: A Practical Guide to Productivity by Tim Challies

Tim’s work here continues to be so helpful. He brings out the implications of biblical productivity, that is, structuring your life to do the most good for the glory of God. With clarity and simplicity, he helps to identify common obstacles to productivity, the power of daily routines, and some helpful tools for getting things done. If you want to use your time more wisely, and you work in a digital environment, Tim’s book helps immensely. 

The Productivity Project: Accomplishing More by Managing Your Time, Attention, and Energy, by Chris Bailey

While not writing from a Christian perspective, the author helps readers think through our commonly held dogmas about time and productivity. A key takeaway from Bailey is his discovery of the relationship between our time, energy, and attention. He writes, “If you want to become more productive, managing your time should take a backseat to how you manage your energy and attention.” Some of the common conclusions were vindicated in his study. We need to eat properly, get plenty of rest, not waste time doing things that don’t matter and make sure we are doing the right things. But he also aimed to blow up the myth that working longer is working better (or smarter). He says, “Productivity isn’t about doing more things—it’s about doing the right things.”

Deep Work by Cal Newport 

In an age with myriad distractions and expectations for immediate responses, we can often become slaves to the urgent. This wastes a ton of time. And as we do, we sacrifice the ability, privilege, and joy of completing cognitively demanding tasks. Newport wants to expose the problem and provide a path forward. It is as practical as it is informative. 

“The Preciousness of Time and the Importance of Redeeming It” by Jonathan Edwards 

This is one of my favorite sermons by Edwards. He helps to show the preciousness of time, and well, the importance of redeeming it. The way he brings out this truth is still fresh and full nearly three centuries later.

When we were young, we had little concept of time. Our parents and those in authority over us made decisions that kept us on time. They made sure we got up on time, ate at the right time, spent time on the right things, and went to bed on time. As we grew up, we those who were older advise us that one day, when we get older, we’ll see that time flies.

At some point, we shifted from having others in charge of our time to being in charge of it ourselves. Your life is governed by time. You are the one responsible for it. And, perhaps you are even responsible for other people’s time.

And now, as you pause and look over your shoulder, haven’t these last few years flown by?

Time is dominant, but it’s also vital. Which is interesting because of the way many of us use our time. We often lack a sense of the value of time. We thoughtlessly say things like, I have some time to kill, or I have some free time. If we are not careful, we can let minutes, hours, and days pass by without much thought to how we are spending our time.

Are you familiar with the term infinity pool? It’s a term some productivity experts have given to our streams of information and entertainment. Never before have we had some opportunities to be tantalized with new and engaging information or entertainment—and it’s seemingly endless.

It’s infinite.

Getting to the end of the social media feed is impossible. The news is intent to keep on refreshing. Those on television keep on talking. Before you finish your current show, Netflix has another cued up. Not to be outdone, YouTube has another video in the on-deck circle before the current batter is retired.

The pool is infinite.

We often mindlessly dive into these infinity pools. And, when we do climb back up the ladder and come out? An hour later? Maybe two? Perhaps even more. Where did the time go?

But what if our time is not infinite? What if it is limited?

And, what if it is not our own? What if we’re accountable to someone else for what we do with our time?

What if our time is like our money? Don Whitney observed, “If people threw away their money as thoughtlessly as they throw away their time, we would think them insane.” He’s right.

Time is the quiet oxygen that allows us to breathe in the joys of life. We need it. It’s precious.

The Bible has a lot to say about time. It presents time as a gift. And like every other gift, it comes from God. And, as a result, it must be stewarded. This means we have a job to do and will be held accountable for how we have used our gifts; how well we have done our jobs. The biblical concept of stewardship leads us from squandering God’s gifts to a place of faithful stewardship.

The apostle Paul writes to the Ephesian church and he calls them to live a life of holiness or godliness. He says that they must imitate Christ (5:1) by walking in a way (or living in a way) that honors God. Then he says, down in verses 15 and 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” (Eph. 5:15-16). “Making the best use of time” is, more literally, “redeeming the time.” This is a term that refers to purchasing or buying back. Why must we buy back time?

Because time is precious.

Many people value having a lot of money. But it can’t be more valuable than time; for what use is money if you have no time to enjoy it? Time is the quiet oxygen that allows us to breathe in the joys of life. We need it. It’s precious.

Many people value having a lot of money. But it can’t be more valuable than time; for what use is money if you have no time to enjoy it?

Time’s also valuable because it is limited. Any resource increases in value when there is less of it and a corresponding spike in demand. Think of your time. You have less of it today than you did on Friday. It is evaporating quickly from you. How valuable is what remains?

This is where the concept of stewardship comes in. In short, Paul is saying, “Don’t waste your time.” You mustn’t squander this gift of time. It must be liberated from uselessness and set toward the pursuit the highest end.

In Ephesians 4-6 we have all different types of relationships and responsibilities laid out. We have husbands, wives, children, parents, workers, bosses, church members, and regular citizens. It’s the whole gamut of life. God has called each of us into a sphere and given us responsibilities. He has given us sufficient time. And he has instructed us in his Word.

In another passage, we learn that God has numbered our days (Ps. 139:16). That is, we have a finite amount of time allocated to each of us. We can’t take away from them, but neither can you add to them. Our time is limited by God’s divine sanction. In another passage, we are instructed to number our days (Ps. 90:12).

Many are familiar with Jonathan Edwards’s resolutions. He embraced this concept of stewardship, particularly of time. And as a young man, he wrote, with resolve to never to lose one moment of time but improve it the most profitable way I possibly can.

He longed to hear, like the humble servant in Jesus’s parable:

“Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.” (Matt. 25:21)

As Christians who desire to live faithfully, we must be intentional. We must live with intentionality rather than passivity, laziness, and a lack of discipline. We would do well to realize that time is a gift to be stewarded rather than squandered.

Recently I asked this question about the hymn “God Rest Ye Merry, Gentlemen.” I have used four out of five of these words fairly regularly in the last year, and I’m reasonably confident I understand what the fifth means (who would’ve guessed “gentlemen” would be a controversial or archaic term?).

I’m not ashamed to admit I was a bit unsure of their meaning when considering them as arranged in the song. This is not entirely surprising. The song is estimated to be older than the United States. It seems to have gained traction in the mid-18th century (and may even date back to the Reformation era). It was further popularized by its inclusion in Charles Dickens’s classic A Christmas Carol. Upon hearing the first lines of the song, Scrooge responds with an intimidating level of intolerance. He had no patience for the song.

What does it mean? How are we to understand this song and its title? Is the song addressed to merry gentlemen? Or is the word merry connected to God’s action? Is this a petition for God to make people merry?  

As I researched the song, it seems the issue comes down to two words: rest and merry. And second, the placement of a comma (before or after the word merry). As we’ll see, I think the comma should be after the word merry. This is along the lines of what we find in Shakespeare,  “God rest you merry, sir” (Shakespeare, 1599. As You Like It, Act V. scene 1).

The first is the term rest. What does this mean? This use of “rest” is not from the Germanic root meaning our usual “rest” (to cease from work or motion), but from the Latin root restare, meaning to continue in or remain. It’s most commonly preserved in the word “arrest,” to hold someone firmly.

So, we have God rest (keep or hold) ye. Now the question is with the word merry. Some have argued that the word merry is referring to strong like Robin Hood’s mighty men. But did this historically mean strong? The Oxford English Dictionary refers to it merely as a companion or follower. It seems better to understand merry in this song in the way we would naturally say it. For example, when we greet someone with the phrase Merry Christmas we mean to say Happy Christmas. I think this is the sense that we get from reading the song itself. The context of the song seems to indicate a potential for discouragement and then pleas to be kept happy in and by God. It is about being made joyful in God by God himself.

Throughout the song we read,

God rest you merry gentlemen
Let nothing ye dismay
Remember Christ our Savior
Was born on Christmas Day
To save us from Satan’s pow’r
When we were gone astray

Again and again, the song acknowledges our tendency towards discouragement and points us to the person and work of Christ. I think the hymn-writer wants to make us happy in God. He does this by reminding us of the kindness that ordered and accomplished the incarnation, as well as the success of the mission itself.

Think about some of the older translations of these verses in light of the song.

 Comfort ye, comfort ye my people, saith your God. (Isaiah 40:1)

“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; That bringeth good tidings of good, that publisheth salvation; That saith unto Zion, Thy God reigneth!” (Isaiah 52:7)

“And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.” (Luke 2:10)

And then the song’s refrain:

Oh tidings of comfort and joy
Comfort and joy
Oh tidings of comfort and joy

God saves sinners by grace alone, through faith alone, in Christ alone. He saves weak people like you and me with a very strong Savior. It’s as if he is saying, May God keep you joyful in the truth of the gospel, friends. 

The human heart is often weighed down, and we know that many struggle with seasonal depression. But amid and even despite the sadness that comes from this cursed world we can be made joyful. The tidings of comfort and joy (the good news of the gospel) is the grounds by which God can arrest us in joy.

In the midst of this spiritual dryness, we have this hymn—a fresh benediction of gospel tonic! What a providential Christmas present to open each year. This is why I think the song means and should be written like this: God rest you merry, gentlemen.

May God keep you joyful, friends!