Everyday Evangelism

Evangelism, for the believer, is not an option.  It is a divine mandate commanded by Jesus Himself (Matt. 28:19-20; Mark 16:15-16).  Additionally, this mandate coincides with believers' expressions of obedience and faith, meaning that our willingness and commitment to evangelize is directly tied to our level of faith and devotion.

Part of the consistent and widespread struggle to get believers to evangelize is a faulty understanding of what is termed by evangelism.  Evangelism is most-accurately and simply defined as proclaiming the Gospel.  The Gospel is to be understood as the Good News of Jesus.  Thus evangelism is proclaiming Jesus.  Sincerely relaying the story of Jesus and His relevance for us personally is what evangelism is all about.

There is a distinct challenge to evangelism in regards to the spiritual gift of evangelism that has been the cause for no small tensions in the Church.  God has gifted some members of the body of Christ with His anointing specifically for the task of evangelism (Eph. 4:11-14).  Although all of the spiritual gifts are purposed for the growth and health of the body of Christ, they can also be a source of division and dissension amongst believers.

The cause of this tension is two-fold.  First, those charged with the call and gifted for the evangelist's task, can become so enamored with the Great Commission's mandate that they overlook conversion's follow-up work that is done by teachers, pastors, etc.  When this occurs, evangelists can feel embittered and isolated, believing themselves to be the only ones truly doing the work of Christ.  Obviously this is not true, but it can be a thorn of frustration and relational discord.

Another reason for the tension in regards to evangelism, that evangelists are often keen to observe and note, is the reluctance on the part of "average" believers to evangelize.  To be sure, all believers are called to the task of evangelism, though only some are especially gifted for it.  The definition of evangelism is the key to overcoming this.  If we understand that evangelism is not a matter of proving the worth of the Gospel, but is in fact simply presenting the Good News of Jesus, then evangelism becomes accessible for every believer to do.

Ultimately, evangelism is the task for every believer.  Luckily, this task does not require any advanced degrees or dense theological understandings.  The only requirement of transformational evangelism is a deep and Spirit-filled personal relationship with the Lord Jesus.  Outside of this, a basic technique is in order: a willingness to talk about Jesus.  Obviously, we need to be living out the Gospel, but if we do not speak the Gospel, how will anyone know the reason for the light which illuminates our lives, which is Jesus Christ?  Let us then sieze every possible opportunity to proclaim the Gospel and evangelize the Good News about our Lord Jesus!

Baptism of the Holy Spirit

The story of Acts is the continuation, sort of the sequel, to the Gospel of Luke.  In it, Luke recounts the history of the early Church, with particular focus on the ministries of Peter and Paul.  In the first chapter prologue, Luke, again addressing Theophilus, indicates that his first half, the Gospel, was about what Jesus first began to do and teach, and that this second part is a continuation of the work and teachings of Jesus, identified through the work of the Apostles and the Church (Acts 1:1-2). All this being true, the story of Acts is really the story of the Holy Spirit.

In Acts, Luke identifies the reception of the Holy Spirit by the phrase, baptized with(en) the Holy Spirit. This receiving of the Holy Spirit is only associated with conversion through repentance and belief which is met and confirmed by the reception of the Holy Spirit.  Although this is clearly put forward throughout Acts and the New Testament, what is not as clear is the modern-day application in reference to baptism to be taken from Acts.

At the onset, the baptism of the Holy Spirit, coming from repentant belief (conversion), is virtually simultaneous with water baptism.  In essence, these two concepts are synonymous.  However clear this may be, Christians still disagree about what this means.  Or, to put it more succinctly in a question, when do Christians receive the Holy Spirit?  Basically there are three views in regards to the process of receiving the Holy Spirit, each having their own variations.

The first view, common to Catholicism among others, is the Sacramental view of the baptism of the Holy Spirit.  In this view, the baptism of water coincides both with entrance into the church, defined denominationally, as well as in the reception of the Holy Spirit.  This means that baptism, specifically infant baptism, infuses the one baptized with the Holy Spirit as well as bringing them into the community of the church.

The second view, common to the majority of evangelicals, is the conversion view.  In this view, conversion, marked by sincere repentance and water baptism, is the moment that the Holy Spirit indwells believers.  As per this view, the baptism of the Holy Spirit happens at conversion, which generally coincides with water baptism. This conversion experience also accounts for the believer's inclusion into the Church universal, not just denominationally, but in the greater Christian Church.

The last view is the pentecostal view, characteristic of the Pentecostals and the more Charismatic Christians.  In this view, conversion and the reception of the Holy Spirit are seen as two separate events.  In essence, one may be a converted believer yet still not have the indwelling of the Holy Spirit.  The events of Pentecost are viewed as the normative prescription of receiving of the Holy Spirit for believers today.  Thus, the reception of the Holy Spirit happens to believers and is often considered a second event from that of conversion.  This view is marked by an over-valuing of the speaking of tongues as the manifestation of the reception of the Holy Spirit.

At the final analysis, the conversion view of the baptism of the Holy Spirit seems to make the most compelling case with the strongest support from Scripture.  This being said, the differences in view on this important doctrine should not be allowed to hinder our Christian brotherhood across denominational lines.  Although there are some doctrines that, for their importance, should be defended, when dialoging with fellow Christians, the arguments should be both loving, gentle, and kind, recognizing in humility that we might actually be wrong.  The point of this discourse has been primarily informational but this is a significant doctrine to make an informed decision about.

Work as Worship

Distractions abound in a world full of relative truth and widespread irreverence.  Antithetical to this secular reality is the intended state of the Kingdom, grounded in the absolute truth of Jesus characterized by a humble reverence to the Holy Lord.  Because of this, Christians are called to be aware of the distractions but not led away by them.  This being said, perhaps no area of life is more effected by humanity's propensity for distraction than work.

One of the distinct marks of a fully-devoted Christian is a diligent work ethic.  More astutely, a Christian should have a zeal for work and a tireless attitude towards any task.  The reason for this truth is simple: the manner with which a Christian does his/her work is directly related to obedience, faith, and devotion.  Our work is not simply or even primarily a human endeavor; rather, it is our lot and worship to the Lord.

Because a Christian's work is intimately tied to his/her worship of the Lord Almighty, it should come as no surprise that the enemy of our souls, Satan, works hard to hinder our work ethic, and thus our worship.  Enter distraction.  If we take seriously then the reality of work as worship, distraction begins to be seen for what it actually is: spiritual attack aimed at hindering believer's worship.

When we begin to recognize that distractions are spiritual in nature, then the prospect of distraction will be met with an awareness of the cost.  Ultimately, the cost of distraction is relational, in that our relationship with the Lord is hurt.  Therefore, work should be done with full diligence and with a supernatural focus, because God is the boss who we are working for.

Luckily, the beauty of a good work ethic is joy.  Solomon, in Ecclesiastes and Proverbs, speaks to the supreme joy that is work (Pro. 14:23; Ecc. 3:22, 8:15).  This makes sense.  If work is worship and worship is joyful, then work should be joyful too.  Distraction then not only hinders our worship but, as a result, hinders our joy.  No matter the gratification to be had from distractions, they pale to the cost of a loss of joy and a separation from worship.

To be sure, some distractions can be God prodding us forward.  However, this should not be thought of as normative nor should this prevent us from working diligently at what God has put before us now.  Ultimately, we are working for the Lord (Col. 3:23).  Thus at the final analysis, we should take on an attitude of focus so as to remain obedient in worshipful work amidst distraction.

Recognizing Blessing

Life can be a drag.  We are constantly being pulled a hundred different directions to do a thousand different things for a million different responsibilities.  It can be overwhelming.  Far and wide our most valuable resource is time.  When this resource well is continually being emptied without recourse for refreshment, we will inevitably find ourselves burned-out and weary.  If this happens, a useful way to refill our emotional storehouse is to recognize and celebrate the blessings that we have.

God is good.  More than that, He is our constant provider, the giver of blessings.  Therefore, when we acknowledge our blessings, how He has blessed us, we are honoring and praising the Lord.  In this, the first step in assessing blessing is perhaps the most basic: what constitutes a blessing?  This, though seemingly rudimentary, is partly the point.

True blessings are those things, people, situations, and circumstances, both personal and communal, that are categorically good.  These are blessings.  Once this definition is asserted, the following step is to recognize that blessings, true blessings such as these, are gifts directly from the Lord.  Logically, this means that every reception and recognition of blessing will be naturally paired with thankfulness.

Paul writes in Ephesians, "Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ (Eph. 1:3)."  If we were still not convinced in God's character, James writes, "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows (James 1:17)."  The point is clear: the Lord is a Lord who blesses.

The ultimate blessing in all of creation is the gift of the Gospel, which is to be in relationship with the Holy Lord through Jesus.  Every blessing is filtered through this blessing.  Additionally, God's goodness is met with His infinitude, thus, His goodness is infinite.  This means that His blessings are boundless.  Therefore, we should fix our gaze so as to recognize the limitlessness of His good blessings for those who seek after Him.  In this, we will be in a state of constant praise and thanks to the Holy Lord for the blessings He has bestowed.  Thus the malaise of our life will be overcome by our praise for the Lord.

The Holy Spirit and the Church

At the time of Pentecost (Acts 2), the Holy Spirit descends upon the disciples.  At this moment in history, the disciples were just a ragtag band of Jesus followers that didn't number many more than a mere 120 members.  However, as a result of the Holy Spirit's presence and power come down at Pentecost, the Church grew exponentially to thousands of believers across Palestine and continuing to  millions of members worldwide today.  All of this due to the power of the Holy Spirit and the testimony of Jesus.

If the Church's growth described in Acts is to be considered normative, then a few principles are to be gleaned from its account.  By way of introduction, the Church is not defined by a quantity of people, but by their level of true devotion to the Lord Jesus.  This is one of the most important points to be made about the story of Acts and the Church today: Church is not a certain building or the number of people present at regular gatherings.  The Church in the truest sense is solely defined by the devotion of individual followers.  

At the onset, the most prominent and important point is the necessary presence of the Holy Spirit for all Church growth.  This is so fundamental: the Holy Spirit empowers the Church.  Unfortunately, many churches consider growth a matter of numbers and butts in the seats.  Instead, the biblical understanding of growth is based solely on whether or not the Gospel and the Holy Spirit is received.

Additionally, the Holy Spirit is the equipper of the Church, particularly for the purpose of spreading the Gospel.  This means, in modern application, that the Church today should rely on the Holy Spirit to provide for its growth and to empower the spread of the Word, which is the Gospel of Christ.  As rudimentary as this concept is, many churches seem to neglect the Holy Spirit in measurements of progress or in the assessment of church vitality.

In contrast to the predominant and current understandings, the Holy Spirit is the sole instigator, equipper, and provider for all of Church life, whether growth, edification, evangelism, or general working.  The centrality of the Holy Spirit should not ever be overlooked or neglected but should always remain the focus.  Let us then pray to be overfilled with the Holy Spirit so that we could be used most effectively to spread the Gospel!

Submitting

One of the most challenging features of Christianity is also the most fundamental: submission.  Submission is so foundational to all of the Christian life.  Godly growth and the bearing of fruit is directly related to our ability to fully submit to the Lord.  When we do not submit fully to the Lord and His will, we will not grow in sanctification nor will we become the people God intends for us to be.  Because of the distinct value and sobering reality of submission, understanding submission will serve to point us to God.

Submission, in its simplest form, refers to yielding to the power of another.  Believers are subject to the Lord and to His will.  This means that we are to wholly yield to God.  There are some reasons that Christian submission is so fundamental.  For starters, the Lord is omnipotent.  Because of this reality, submission should be the natural disposition for believers.  Submission in this sense is intricately tied to the fear of God, that is the beginning of wisdom.

Another reason that submission to the Lord is so essential to believers is a matter of faith and positioning.  When we convert and are reborn because of the work of Jesus applied to our lives, what happens is a matter of submission: we lay down who we are so that we can be made new in Him.  Therefore, an integral part of submission is the recognition that the Lord and His will is infinitely better for us than our own desires and wills could ever be.  Thus submission is not merely an intellectual ideal.

Rather, submission, in its truest sense, requires the whole person.  In this way, we will be positioned to live out the Greatest Commandment, to love the Lord God with all heart, mind, and soul.  Submission is the defining feature of fulfilling this commandment.  Because of the distinct importance and relevance true submission is, taking on the attitude of submitting to the Holy Lord is not an option for believers, it is a requisite posture.

Central to the submission of believers is the recognition that the Lord is who He is.  Being the very King of Kings and Lord of Lords, indicates that He is the God who stands at the apex of all creation.  Being the infinite, omnipotent, omniscient, omnipresent God means that submission, in the truest sense, means that we recognize both who He is and that this knowledge mandates our submission.  Let us then submit fully to the Lord God almighty, and thus be most aptly positioned to receive His love and blessings!

Godly Goals

Effective living requires goal setting and the pursuit of goal attainment.  The business world is inundated with pop philosophy of habits and strategies for effectiveness and personal growth.  Kingdom life also has its own sets of goals and pursuits.  The world's goals and the Kingdom's often can compete for preeminence in the life of Christians, so the relevant question to ask is: which goals get priority?

The obvious answer to the above question would be to say that the Kingdom's goals are given prominence and priority over the world's.  However, if this were the case, more people would be living out their Kingdom goals and less people would be so focused on their worldly aspirations.  To be sure, personal and professional goals are not bad or immoral but they should not be pursued at the expense of Kingdom priority.

In Matthew, Jesus points to the ultimate Kingdom priority: seek first the Kingdom of God and His righteousness (Matt. 6:33).  He confirms this in the Greatest Commandment to love the Lord God with all heart, mind, and soul (Matt. 22:37).  Jesus is indicating the primacy of faithfulness and devotion to God in reference to any other possible aspiration.  "Seek first," does not solely refer to spiritual matters.  Because God is infinite and omniscient, His believers should live lives that reflect that.  Therefore, Jesus' statement is a blanket admonition to pursue the Lord first, and the rest will be added.

This principle, however direct and clearly expressed it may be, is often overlooked in a world that seems ever-secularizing.  In reality, the Lord wants our desires and dreams to be met and pursue in Him and by His will.  When we commit to this, because God is who He is, what He has for us will inevitably outshine what we might have wanted on our own.

The apostle Paul, in many of his letters, spoke of godly goals and pursuits that matter for their worth: pursue spiritual gifts (1 Cor. 14:12), seeking to please Him (2 Cor. 5:9), pressing on towards Jesus and His righteousness (1 Cor. 9:24; Phil. 3:13-14), lead quiet and peaceful lives (1 Thess. 4:11), be a diligent worker for the Lord (2 Tim. 2:15), clothe yourselves with godliness (Col. 3:12).  This not nearly an exhaustive list, but it does reveal the dramatic difference between Kingdom goals and worldly goals.

Scripture describes and prescribes goals that are quite different from that put forth by the world.  Looking to Jesus, the founder and perfecter of our faith, He pressed forward with singular focus to the ultimate godly goal, revealing the love of God through His sacrifice at the cross (Heb. 12:1-2).  Therefore, we should take this same mind among us: to strive and press towards the godly goals of love and faithfulness first to the Lord and then to people.  All goals should arise out of this foundation, not the other way around.

The Word that Helps

"God is our refuge and strength, an ever-present help in trouble (Psa. 46:1)."  The verse has made many a great hymn but the reality of the content should reveals something about both the Lord and His Word. For starters, this verse speaks volumes about the character of the Lord, particularly His comforting nature.

The infinite Creator God of the universe cares for each and every individual that He has created, holding and sustaining everything together by His powerful Word (Heb. 1:3; Col. 1:17).  Additionally, the Lord desires to actively care for His creation.  God is not inactive in creation but is engaged, particularly in caring for people.

No more is the caring for humanity more clear than in the supreme caring act in all of history, the death and resurrection of Jesus.  God so loved the world that His Son took on the very sin of mankind, thus removing the wall of relational separation that sin had built between man and God.  Although salvation is the ultimate act of care and compassion, covering the largest hindrance to all of humanity, God is concerned with the small things too.

In reference to the above Psalm, God is ever-present in trouble.  This is not an isolated theological concept, but it is confirmed throughout the breadth of Scripture: no matter the circumstance, God is present to help and care for our needs (see Psa. 10:14; 28:7; 33:20; 68:19; Isa. 50:1, 9; Heb. 2:18).  All this points to a God who actively and earnestly cares for us.

Moreover, implicitly Psalm 46:1 also points to the value of God's Word, namely as a comforter im times of trouble.  The Word serves purposes ranging from teaching, reproof and correction (2 Tim. 3:16-17), but, because the Word is so intimately intertwined with the character of the Lord, being in very nature God (1 John 1:1-3), then the Word is equally loving and compassionate.  Just a cursory reading of the Psalms reveals the vast wealth to encouragement and comfort to be found.

All this is to note the utter relevance that the Word of God has in any situation.  Think of the reality of the Psalms.  They were liturgical pieces that served purpose of encouragement and praise.  The whole of Scripture serves purposes, let us then strive to grow in the Word so as to grow in the Lord!

Acts of Conversion

In the book of Acts, Luke chronicles the beginnings of the Church being birthed at Pentecost (Acts 2).  Because of the immense significance that is the moment in history that deals with the gifting of the Holy Spirit, the preaching that immediately follows offers the truest evangelism ever preached.  At this point, Peter stood up among the disciples and preached a rousing and convicting sermon, the apex being Acts 2:38-39, "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit."


In lieu of the historical importance of this moment, Peter offers the first post-resurrection Gospel presentation in all of salvation history.  In essence, Peter diagramed conversion, understood as repentance and baptism in the name of  Jesus for the forgiveness of sin, resulting in the gift of the Holy Spirit.  The reality of this picture of conversion and belief still rings true today.  


Salvation still demands repentance, literally meaning turning away from self and to God.  Repentance is thus the first step of belief and conversion.  When we turn away from self and towards the Lord, we are able to see truthfully how pitiful our righteousness is in the light of His holiness.  Additionally, repentance is a personal action of humility which allows for the Holy Spirit to indwell us.  Think of it in physical terms: if we are full of the junk of ourselves, then there is no room within for the Holy Spirit to fill our lives.


Following repentance is the baptism into the name of Jesus.  Names represent the essence of the person whom the name refers.  When we are baptized into the name of Jesus, we are actively recognizing that
we no longer belong to ourselves but we belong to Him.  In this way, the name of Jesus rests upon us.  Just after Pentecost, Peter sharpens this point to a razor's edge: " And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved (Acts 4:12).”


The Last part of the conversion equation is the gifting of the Holy Spirit.  The indwelling of the Holy Spirit is the evidence of true repentance and faith in the Lord Jesus.  Repentance and transformational faith is the soil by which the Holy Spirit takes root in our hearts.  In reality, these necessary conditions refer not to a once-for-all-time requisite, but rather are to be understood as a constant posture, a way of life.  Let us then strive to live lives of repentance, baptized into the name of the Lord Jesus and filled with the Holy Spirit!

A Sure Confidence

Confidence is usually defined as a firm trust and assurance, found either in an internal or an external source.  Using this definition, confidence is then a fount of conviction and faith, whether in self or in another.  For Christians, confidence finds a sure and definite root, which is Christ.  Any other genesis of confidence apart from that which is found in the Lord is thus a lesser confidence that will prove itself wanting and scant in the end.

Rooting confidence in the Lord is a matter of supreme importance.  Drawing our confidence from the well of the Lord offers more than mere surety.  In reality, when we find the basis for our assurance and security in the Lord, we will be most expertly equipped to handle any of life's scenarios and situations.  David writes, in one of the most well-known passages in all of Scripture, "Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff, they comfort me (Psa. 23:4)."

This is the essence of confidence: no matter what  the overwhelming circumstances of any situation may be, we will be sure and assured in that God is keeping us.  Our ability to press into the Lord and to claim His character as our confidence is reliant on our ability to set aside our own confidence in favor of the Lord.  Simply put, in order for us to secure our confidence in the Lord, we must relinquish the value of our own confidence.  We must let go of self-confidence that has no lasting merit and will fail, in order to grasp confidence in the Lord, which is infinitely sure because it is based on an infinite God.

Scripture supports the value of placing our confidence in the Lord (Pro. 3:26; Psa. 3:6, 27:1-3, 56:4-11, 118:6; Heb. 13:6; 1 John 2:28, 5:14).  The infinitude and omnipotence of the Lord is what makes Him secure and the sole perfect source of confidence. He is the solid rock on which we stand and the place that we place the whole of our trust.  When we do this, we will be made perfectly secure, not because of anything within ourselves, but because of who He is, which is the infinite and holy Lord.

At the final analysis, confidence is one of the most powerful driving forces and sustaining strengths that God has blessed humanity with.  Moreover, confidence is dependent on a source.  Because God is who He is, being omnipotent and infinite, He is the surest and truest source of confidence for all who desire to be truly confident.  If our confidence is not rooted in the Lord, who is imperishable and infinite, but is found in ourselves or others, being perishable and finite, then our confidence will inevitably fail due to the inadequate source of our confidence.  Let us then press in to the Lord as the sole and sure source of our confidence that we might be made secure in any circumstance!

Desires that Destroy

Desire and inner cravings are not wholly evil.  In reality, desires are just a part of who we are.  However, desire is a flame that, if left to its own, can devour and ignite into to consuming fires of sin.  James, in his epistle, illustrates the impetus of sin, being lust (James 1:14-15).  As James indicates, it is a person’s own desire that entices and lures a person to sin.  Then desire conceives and gives birth to sin, which ultimately leads to death.  In fact, biblical concepts of sins are most accurately understood as fires.  How we handle those fires that burn within our chests is an accurate measure of righteousness.

Desires serve to lead us.  They are inner compulsions that can drive us.  The issue is the content and measure of importance given to those desires.  For instance, if the focus of desire distracts us from our primary mission of loving and serving God, then it is sin.  Similarly, if the strength of our passions is so powerful that it overwhelms our sanctification or our righteousness, then it is sin.

Again, the issue is not desire, it is the power given to desire.  Simple questions to ask would then be: What is the focus of the particular desire? Is it supported biblically?  Does my degree of passion or want for this desire overpower my judgment or wisdom?  Asking probing questions like this can serve to protect us from those desires or cravings that might hinder or impede our primary calling, which is to love and serve the Lord.  Let us be honest with ourselves and with our inner desires so as to be protected from the urgings of our hearts!

The Prospect of Pleasure

God is a God of enjoyment.  He created the world and took pleasure in it, defining it all as good (Gen. 1:4, 10, 12, 18, 21, 25, 31).  The Lord delights and enjoys and, as we were created in His image, we do too.  The pertinent question is what does God then say about pleasure?  Surprisingly, the Bible has much to say about indulgence, both positive and negative.  The purpose of this discourse is to address the biblical understanding of pleasure.

Many Christians have a distorted understanding of pleasure that is neither scripturally founded nor healthy.  If we do not understand our pleasure and what constitutes as healthy pleasure, then we open ourselves to spiritual attack and the potential for sinfulness.  Instead, understanding pleasure is essential to living the full life that God has gifted us with and called us to.

There is such a variety of pleasures to choose from that one could be spend the whole of a lifetime simply studying pleasure.  Pleasure in and of itself is not fulfilling apart from the the Fulfiller, which is the Lord.  Unfortunately, the endless search to fill pleasures seems to be the modus operani for much of the world.  As a result, the world is inundated with hurt and unfulfilled people, longing for the pleasure that lasts.  Think of Solomon, the ultimate measure of wealth and worldly pleasure could not find contentment in the world (See Ecclesiastes 1-12--that's right, the whole book).

A modern concept that is biblically supported in this regard is the law of diminishing returns, or as Solomon writes: "If you have found honey, eat only enough for you, lest you have your fill of it and vomit it (Pro. 25:15)." The word that covers this is temperance, also referred to as self-restraint.  This is one of the keys to pleasure, that our pleasures refresh us but if not kept in check, they may become a burden or stumbling block for ourselves or anyone else.

Think of David, in the midst of a battle, calling out for the simple refreshment (pleasure) of a drink from his well at Bethlehem.  Three of his mighty men thus risk their lives to bring him such a pleasure only to see David to refuse the pleasure for its cost (2 Sam. 23:15-17).  We should take this mind among us, that pleasure should be weighed for its merits as much for its true cost.

Pleasure is a distinct gift from God.  We should enjoy this life.  However, enjoyment and pleasure should never come in the way of our ultimate mission, which is to love the Lord and to preach His gospel to the world.  If our pleasure(s) are hindering our effectiveness or pulls us from our primary mission, then we need to rethink our priorities and where we are placing our pleasure.

The Lord is the source of life and the giver of pleasure.  We should then seek our pleasure in Him.  He desires for us to delight in Him.  This is an amazing proposition.  Instead of looking to the fleeting whimsy of this world, let us look to the eternal Lord as the source of our enjoyment and pleasure.

Effective Evangelism

Matthew's Gospel ends with Jesus' final words of commissioning for the disciples and for future Christians to go and to make disciples of all nations, baptizing them in the name of the Father, of the Son, and of the Holy Spirit, teaching them to observe all that Jesus has commanded them (Matt. 28:18-20; see also Mark 16:15-16).  This is one of the most direct references that Jesus made in reference to His commandment for Christians to evangelize.

Many believers never take their Christianity outside the doors of their church.  This is not what Jesus asks of us.  If we Jesus' commissioning seriously, then we will evangelize.  More directly, if we do not evangelize, we are acting in disobedience because those who wish to belong to Jesus must adhere to His commandments (John 15).

But what does this mean in regards to evangelism?  Many devout believers respond to Jesus call to evangelism with an air of derision or a tinge of doubt.  The question then to ask is what stands at the irreducible core of evangelism: love, more specifically, the love of God through Jesus.  Evangelism is all about transmitting the love of God, supremely expressed in the life and work of Jesus, to unbelievers.

Because evangelism is truly about love, proselytizing requires sincere relationship.  Evangelism takes more than simply handing out tracts and explaining the gospel.  Instead, investing in relationships with love and sincerity overtime to build up relational equity and credibility stands at the heart of evangelism.

The truth is that all believers are required to evangelize, meaning that all of us our called to express the love of Jesus to people.  Living the love of God out is the key to affective evangelism; however, at some point our actions have to be met with sincere preaching the Word of God, which is Christ crucified.  The preaching of the Word is paramount to evangelism.  If we do not vocalize the love that we express, the connection between the two might be overlooked or wholly neglected.  Let us then press on the walk the walk and to talk the talk of evangelism!

Training Our Thoughts

Compartmentalizing a person into the various parts that make up a human in order to understand each segment separately can be a useful practice.  God exhorts us to love Him with all of our mind, body, and soul, with all strength (Matt. 22:37).  This compels us to love the Lord with each part.  As per this dialogue, the mind is the focus.  The Bible actually has much to say in regards to the mind.

Of all the places of privacy, none is more enclosed and protected than our minds.  For many, the mind is like a locked bank vault with bookshelves full of intellect and memories, beakers and vials of emotional tonics, and an arm wrestling table in the middle of the room where the id and ego settle their differences.  Although this caricature is ridiculous, the reality is that we think of our minds as both the most secure place while simultaneously the most susceptible to weakness.

It is pertinent to remember that God, being omniscient, knows our very thoughts.  In fact, Paul urges us to "Be transformed by the renewal of our minds (Rom. 12:2)."  This is instep with Jesus' teaching during the Sermon on the Mount (Matt. 5-7), as He amplifies the commandments of the OT to include thoughts themselves.  In this way, God reminds believers that we are held accountable for the content of our minds.

This is more than challenging.  No one has enough mental fortitude or strength of will to keep their minds clear sin and/or ill thought.  The Psalmist confirms this reality, "The Lord knows the thoughts of man; He knows they are futile (Ps. 94:11)."  This is the point: apart from the indwelling of the Holy Spirit, no one is able in the slightest to keep their mind pure and holy.

Recognizing that the Holy Spirit overpowers our minds when we remove the hindrance of personal control, we will be able to live transformed lives the way God desires of us (Rom. 8:6).  Although there are a number of methods to keep ourselves aligned to the will of the Lord, Paul presents one in particular that is exceptional for its simplicity: "take captive every thought to make it obedient to Christ  (2 Cor. 10:5)."  This requires an active focus to ensure that any thought that passes or lingers in our minds is weighed in the light of Christ.

In reality, our minds are locked vaults full of sinfully crude and vile thoughts.  Fortunately, the Lord not only has the key, which is faith in His Son, but He also has the moving company, the Holy Spirit and His Word, to clean out the junk of our minds and replace it with His holiness and divine will.  The renewal of our minds by the indwelling of the Holy Spirit is a huge part of the sanctification process and we have an active role to play.  Let us then work hard to rely on the Holy Spirit to renew our minds to make us more like Him!

Building Relationships Like Christ

Life is about relationships.  Jesus says that we should not lay up treasures for ourselves that moth and rust can destroy, or that thieves may steal (Matt. 6:19-20).  Distilled, Jesus is saying that the physical treasures of this world will ultimately perish and fail.  Therefore, our hearts should value that which cannot be destroyed, namely character and relationships.

If we consider Jesus' method for relating to people as the standard to be emulated, then the Gospels and the remainder of the New Testament should serve as the guide.  Jesus loved people perfectly.  He did this in two ways.  First,  and most important, He gave Himself to be crucified for the sin of all mankind.  Secondly, Jesus lived with people, really lived with them.

The essence of this is what relationship building is all about.  Jesus spent time with all types of people.
He went into peoples' houses.  He sat down and ate meals.  He walked miles with groups.  This takes time and a certain humility.  Even though Jesus was in very nature God, He continually made Himself low so as to raise others up.  This stands at the core of building real relationships.

Another key to relationship building is compassionate honesty.  No one will ever allow themselves to be truly vulnerable if they feel judged.  We should strive then to maintain humility and compassion at all times so that people would feel comfortable enough to open themselves to us, and thus expose their hearts to the Lord.

If we truly want to be used as salt and light, then we must take seriously the example of Jesus, particularly in relationships.  Acquaintance is not enough for the love of God to pass through us.  We need to be willing to open our hearts to others so as to allow them the freedom to do the same.  Transformational relationships require time and effort for they do not happen overnight or passively.  Let us then strive to live the love that Jesus modeled so that we could form relationships that transform hearts and lives!

A Day to Love

Valentine's Day, a holiday celebrated around the world, colloquially associated with love, is an opportunity to express our love.  Ironically, the day finds it provenance in some of the early church leaders who were martyred for their faith.  Although the day has come to be a day of trinket and chocolate, if we really were to commemorate a day of love, it would be a day of service, for in service is love truly exercised.

Scripture has much to say about love.  Whole multi-volume series have been published covering the subject; however, love could be summed up in two verses: "Greater love has no one than this, that someone lay down his life for his friends (John 15:13)" and "Anyone who does not love does not know God, because God is love (1John 4:8)."  These two verses offer the basis for our understanding of love: it is from God and it is sacrificial.

Love, its character and definition, is infinitely tied to the nature of God.  Therefore, it is no wonder  how the Apostle Paul so eloquently defines love in 1 Corinthians 13:4-7.  In summation of this powerful passage: love is patient and kind, not envious or boastful, not arrogant or rude, not selfish or irritable or resentful; it does not rejoice in wrongdoing but only in truth, and it bears all things, believes all things, hopes all things, and endures all things.  This is both a definition of love and, subsequently, God.

Considering this section reminds us that love expressed amounts to infinitely more than what can fit on a greeting card, or can be conveyed through a dozen flowers, Valentine's Day could stand for more than what the secular world relegates it to.  Instead, Scripture's call to love is an exhortation to serve those we love sacrificially.  Today, this "day of love," should the be thought of as an opportunity to serve.

If we consider our Lord and Savior, Jesus Christ, who gave His very life as the supreme act of love in all of history.  We should take this mind among us so as to love through sacrificial service.  Therefore, as we express love this Valentine's Day, let us think for a moment of how we could serve those whom we love.

Comprehensive Humility

To be exalted and favored by the Lord would be a wonderful status to claim.  However, the requirements for such a divine determination are steep.  Fortunately, there is one basic requisite that needs to be met in order to be exalted by the Lord of all creation: humility.  Humility is the essential posture both in how we come before the Lord and how we relate to other people.

Jesus clearly indicates that those who wish to be affirmed and exalted by the Lord need to take on the position of the lowliest and most humble among us (Matt. 23:11-12).  This is a matter of attitude.  An attitude of humility means that we strive to eschew our self-worth and pride in order to live out lives of service and compassion.  Reality points out that when we take on an attitude of humility, we will be so much more positioned to care for those who we might normally consider beneath us.

Think of Jesus.  Although He was in very nature God, took on the lowliest of forms so as to serve the Lord and all of mankind unto death (Phil. 2:5-7).  This is the mind and attitude that we should make our own.  Christ is our example, humbling Himself so severely that He suffered a sinner's death, hanging naked from a cross along the roadside of Jerusalem: humility.

Humility is not an easy task because it is meant to be a comprehensive worldview by which we live the whole of our lives.  This means that in every circumstance and every situation we may encounter, we will go into it with a servant's attitude and a humble heart to love and care as Christ did and does for us. This is an all-encompassing identity.  Let us then strive take on the heart of a humble servant, looking to Christ who modeled love categorically in all humility.  In this way, we will truly be able to live out the love that God has called us to and live the way Christ asks us to live.

Salt & Light

In the Sermon on the Mount (Matt. 5-7), Jesus reveals to those present and to future readers about the nature of the Kingdom of Heaven.  The sermon is the first of five of Jesus' discourses in Matthew.  He begin with the well-known beatitudes before offering His expert interpretation of the OT in lieu of His life's fulfillment of the Law and Prophecy.  But before He gets into the individual amplifications of the laws, He says, in obviously figurative language, that believers are the salt of the earth and light of the world (Matt. 5:13-16).

This can be a challenging teaching and must have been difficult for the disciples and crowd that was present, but it has to do with two basic but simultaneous things: how believers relate to the world, and how believers express the Lord in their lives.  For the former, we are salt.  In the latter, we are light.  Although this language may be difficult, after some examination the meaning may become more clear.

Salt, in the ancient world, was a useful substance.  It's primary purpose was as a seasoning and preservative.  Because of these known uses, it is reasonable to say that believers are to season and preserve the earth.  In a direct sense, this means that believers serve the function of caring and stewarding God's creation.  Salt can also have negative connotations, if it is used without reason, in the case of overconsumption, it can cause sickness.  Or as a weapon, in the case of Hannibal salting fields, salt can be dangerous.

However difficult the figurative use of salt may be, light seems to make clearer sense.  Light is a direct tie into the Lord, for the Lord is the Lord of light and of life.  Scripture is unified and thorough in describing the Lord as a God of illumination.  In effect, believers are the light of world, meaning that we are the physical presence of the Lord on this worldly plain.  This is of remarkable significance for believers both in identity and in application.

Jesus ends this particular section with an exhortative statement: "let your light shine before others, so that they may see your good works, and give glory to your Father who is in heaven (Matt. 5:16).  This statement is a clear indication of the manner that believers are to relate to the world and to the purpose of acts of worship in the world.  Believers are to live out the love of God in action and in service so as to point unbelievers to the Lord by their very lives.  Let us the press forward to live as salt and light to the world!

Powerful Consistency

Chapter 15 of John's Gospel is focused on one motif: abiding.  Jesus declares that He is the true vine, and that only if a branch (person) abides in Him will it be able to bear fruit (John 15:1, 4).  Additionally, apart from abiding in Him, we can do nothing (John 15:5).  But this abiding is defined in active terms.  In order to abide, not only must we abide in His love (v. 9), we must keep the Father's commandments, chiefly loving each other as He has loved us (vv. 10-11).

To "abide" is the key term throughout this chapter and is a theme throughout John's Gospel.  There is much theological weight and density in this concept.  Abiding should be understood in two simultaneous senses.  In the first sense, abiding means that we are aligned with the will of the Father.  By this, abiding is a matter of acting and living in accordance with the Father, transmitted through the Word and the Holy Spirit.

Abiding, in the second sense, deals with consistency in continuing to abide in the first sense.  In reality, the first, aligning with the will of God, is easier than the second because the achievement of the second sense only occurs over time.  A person who makes a sincere confession of belief but then does not continue aligning their life to the will of God over time is not abiding.  Thus they will not bear fruit and will be cut off and tossed into the eternal fire of hell.

When a believer abides, it is best defined as the continual act of consistent submission to the perfect will of the Lord.  This is what abiding is all about.  It is certainly not a one-time-only event, but to truly abide requires a lifelong commitment to aligning with the Lord and His Word.  This is no easy task, but the Holy Spirit helps us in this process, for apart from His indwelling prompting us to abide we would be wholly destitute and unable to abide.  Thanks be to God who desires and helps us to live in His love!

Eternal Life Defined

Eternal life is one of the distinctives of Christianity.  It, eternal life, is one of the unique features of Christianity: God bestows life eternal on all who believe in Jesus, the Son of God (John 3:16, 36).  It would however be incorrect to think of eternal life as the primary result of belief in Jesus.  Instead, eternal life arises out of right relationship with the source of life, the Lord.

Much of the apostle John's writings deal with the theology of eternal life.  In his Gospel, he defines eternal life: "And this is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent (John 17:3)." John's clear and divinely-inspired definition of life eternal is straight-forward and wholly reliant on relationship.

In this sense, eternal life is the result of relationship with the Lord, of truly knowing God.  God is the source and giver of all life.  Therefore, when we are in right relationship with Him, meaning that we live in Him, then naturally it follows that we will be living life eternal.  In reality, eternal life is not a future, post-death state but begins at the moment of conversion and continues throughout our fleshly lives carrying us into eternity with Him.

Contrasting eternal life is eternal death.  If eternal life is defined as knowing God, eternal death would be defined as the antithesis, not knowing God.  This supreme lack of life that is based on the lack of knowing God is the result of separation from the Lord, characterized by a life of unrepentant sin.  More direct would be to refer to this separation as eternal damnation. Hell.

Hell, then being understood as eternal death by separation from eternal life, is a matter of relationship in knowing the eternal Lord.  Thus hell should not be thought of solely as punishment for a life of sin, rather, hell is the culmination of a life that refuses relationship with the Lord.  Making the choice to refuse the Lord is the cost of love.

If we were not able to choose against God, then we would be unable to choose to love Him.  But since God so loves us, He gave us the ability to choose or neglect Him.  He loves us enough to let us deny Him or neglect His affection.   Hell then is God's ultimate show of love.  Why would an all-good loving God pull sinners kicking and screaming into His presence when they refuse it?  Instead, the Lord gives humans the freedom to refuse His love and to deny any relationship, resulting in eternal death.

Ultimately, eternal life comes as a result of a right relationship to the Lord.  Thus, when we believe unto Jesus as the Son of God, we are blessed to enter into relationship with God.  As result of this relationship we are given eternal life.  Eternal life is a gift based on our knowledge of God.  Let us then press forward to know the Lord and be blessed by eternal life in Him!

Praising the Lord

Scripture speaks of praise as a matter of fact, that creation longs to praise its Creator.  The heavens praise, the earth praises, the mountains bow down and the seas roar, all creation groans in praise to the Lord.  This is the preferred and right state of being for all of creation: praise.  But what does that mean,  for planets, and oceans, and mountains to praise?

Isaiah exhorts all the mountains, the earth, and the heavens to sing praise to the Lord (Isa. 44:23).  Obviously figurative language, Isaiah means to express that everything, all of creation, should sing praise to the Lord for who He is and to glorify His holiness.  Creation praises the Lord in the most simple and true way: by doing and behaving as God has created them.  The mountains cannot look to their maker and say: "I don't feel like being a mountain today.  I think You've created me to be a tree."  The ridiculous of this thought is only eclipsed by the audacity of humanity to do the same.

Unfortunately and too-often, humans point the finger at the Lord and cry out: "I am not Yours!  You don't own me and You can't control my life!  Leave me alone and for that matter I don't even believe You exist!  I'll make myself!"  Think of the presumption of humans who would swear such things to an all-good, Sovereign, and omnipotent Lord.

This is what praise is all about: recognizing who the Lord is in His holiness and majesty, and in reverence submitting to His Lordship and authority in our lives.  Praise is a much larger concept than music.  Music is a tool, a medium for the transmission of praise.  Music in and of itself is not praise unless it is paired with the necessary posture of praise, which is humility.

Living in a posture of praise is the root of the issue.  If we do not set our hearts on humility and our minds on His majesty, our praise will be contrived or inauthentic.  The important thing in regards to praise is the object, not the method.  The method of praise reflects the object.  God is the object of praise.  Therefore, praise necessitates honest humility and a trembling fear at the awesomeness of the Holy Lord.

All of creation belongs to God and was created to praise.  Only humans have been given the freedom to choose whether they will praise the Lord or not.  In this, God has designed us for love, because true love requires the ability to decide.  No two people praise exactly the same; however, all praise is based on the same posture of reverence and humility in the face of the magnificence of God.  When we offer our sincere praise to the Lord, we are being the people that God has created us to be and doing what He has created us to do.  Let us then take a posture of praise and sing "Hallelujah! to the King of Kings and Lord of Lords!"

Bondage of Sin

Salvation is a term that is pregnant with theological meaning and importance, not the least of all being freedom from sin.  Jesus, through His perfectly sinless life and atoning, sacrificial death, saved the whole world from sin (Matt. 1:21; 20:28; Luke 19:10; John 1:29; 3:17; Eph. 1:7; Gal. 4:4-5; 1 Tim. 2:5-6; 1 Pet. 2:24-25; 1 John 1:7; 2:2; 3:5; 4:10).  The point is clear and definite: Jesus saves from sin.  However direct the Scripture may be in this regard, many believers do not claim their freedom in Christ.

Paramount to this dialogue is to assert natural man's utter bondage to sin.  In our fleshly self, we are slaves to sin.  As Jesus declares plainly: "everyone who practices sin is a slave to sin (John 8:34)."  For Jesus, sin is not a light matter but, as His tone denotes, is severe and sobering.  Slavery.  This word has so much historical baggage to sift through, especially for Americans, but for a first-century Jew, slavery was a matter of debt.

In first century Israel, of which Jesus is contextually rooted, slavery was a debt matter not a racial one.  When Jesus declares that we sinners are slaves to sin, He is stating that there is a sin-debt of which sinners are in utter and hopeless servitude to obey.  Accepting the severity of our bondage to sin is essential to claiming our freedom from sin's bondage in Jesus.

Paul, in his letter to the Romans, indicates that we who are slaves to sin have been freed from sin's slavery but have now, by the work of Jesus, become slaves to righteousness (Rom. 6:16-20).  Additionally, when we accept the freedom found in Christ through belief in Jesus we are given freedom from the bondage of sin.

Sadly, although Scripture and Spirit both confirm the freedom from bondage found in Christ, many Christians still live lives of bondage.  Instead of being wholly freed from sin believers can become expert practicers of sin management.  Sin management refers to the practice of managing sin as opposed to the biblical requirement of putting sin to death in Christ by the power of the Holy Spirit so that we may be freed from the bondage of sin.

Honest, Spirit-led self-assessment is of supreme importance to claiming God's freedom from the bondage of sin.  When we can truthfully examine ourselves so as to expose the chains of sin that are tied around our lives then are we able to claim our redeemed and free self in Christ.  Confession and repentance are key.  A safe environment surrounded by a fellowship that cares to protect and envelop us in the love of Jesus is principal to this endeavor.  Let us then press forward to claim the freedom we have been given in Christ!

God is Good

God, in His divine character, is good.  More accurately, goodness is God's.  Not simply semantics, rather, the definition of good is God.  As Jesus says, "no one is good except God (Luke 18:19)."  Therefore, the perfect and ultimate definition of goodness is God, meaning that any concept of good that is separated from God is fractal and diminished.  More directly, any concept of goodness apart from the Lord is not goodness, it is merely an echo of true goodness.

The goodness of God is self-evident and cannot be overstated.  The evidence of God is throughout the vastness of His creation, both in humanity and beyond (Rom. 1:19).  The most common rebuttal by naturalists and atheists is: "but what about evil?"  The appropriate answer is: yes, what about it?!  The simple fact that those who deny the existence of good still confirm the existence of evil points to a greater objective good that transcends humanity.  General revelation is not able to convey the vastness of the goodness of God.  For that we must make an appeal to special revelation.

Throughout Scripture, especially in the Psalms, the goodness of God is declared.  His goodness is expressed in a number of various ways: He is good to instruct sinners in the way to go (Psa. 25:8); He is good in His steadfast and faithful love (Psa. 100:5); He is good in His abounding and generous mercy (Psa. 145:9).  The goodness of God could be summed up simply in one word: love.

The love of God is the truest definition of goodness, and God is love (1 John 4:8).  Logically, this means that because God's love is the definition of goodness, and God is love, then God is good.   It is the love of God that is the purest and highest possible understanding of goodness.  The work of Jesus then is the moment of supreme good in all of creation and history.  It was for love that God sent His only Son, Jesus, to take on the sin of mankind and thus to restore humanity to a right relationship with Himself (John 3:16).  This is love, good love from an infinitely good God.

Discipleship's Cost

There is a distinct and clear cost to following Jesus.  Throughout the New Testament, the price of being a disciple of Christ is simple but stiff: everything.  Devotion to Christ requires that we lay everything down before the Lord.  This is inline with the greatest commandment, which commands us to devote every part of ourselves to the Lord in worship and devotion.

Scripture presents numerous examples of believers paying the price of discipleship.  For starters, there is Abraham.  The Lord called Abram to pick up his whole life and leave his homeland for a promise (Gen. 11:1-3).  Abram simply laid down his previous life for the promises of God.  Or consider Abraham's ordeal in regards to Isaac.  Abraham and Sarah had been barren for several decades, waiting for God to fulfill His promises of descendants.  Yet when God did finally bless the couple with Isaac, the Lord asked Abraham to sacrifice him.  And Abraham proved himself obedient to the cost of discipleship and was blessed for his faithfulness.

Another example is the calling of the disciples by Jesus (Matt. 4:18-22; Mark 1:16-20; Lk. 5:2-11).  All of the accounts are remarkable.  Jesus simply calls the disciples to come and they, like Abram, pick up everything and follow the Lord.  They were successful self-employed business men that laid down it all to follow Jesus.  As Peter declares, "we've left everything to follow you (Lk. 14:26).

The other pertinent example of this is Saul, who becomes Paul after he lays down everything for the sake of the Gospel of Jesus.  Saul was a Hebrew of Hebrews, on the fast track to the Jewish religious elite (Phil. 3:4-6).  Saul had created a life to be envied, yet when the Lord Jesus called him, he cast it all aside.  This is the true cost: giving everything up for the sake of relationship to the Lord Almighty. Paul is quick to assert that he counts everything lost as a gain because of the immeasurable riches of gain the Lord (Phil. 3:7).

Scripture is unified in this regard.  Discipleship costs believers their very lives.  Practically speaking, believers are to take all of their lives, everything, and to devote it to the Lord.  In this, God sanctifies our past experiences, good and bad, for His purposes.  This is what is described by the concept of daily picking up your cross and denying yourself to follow Jesus (Lk. 9:23).

Ultimately, Jesus is the Suffering Servant who served the world through His very death.  If we are to be His followers, it makes logical sense that we will acquiesce to the same fate as His.  In a real way, this means that we will relinquish every part of our selves for the purposes and will of the Lord.  Truly, the cost of discipleship is high but the resulting relationship with the Lord far outweighs the cost.  Let us then press forward to live lives of servanthood that mirrors the life our Savior lived!

True Hope

Hope, as a word, has become so used that the density and importance of its meaning has been diminished and secularized. For one, the source of hope, its root and foundation, is firmly fixed only the Lord. If hope is found in anything other than God, it is not hope, because hope is more than a longing or a desire for future providence.  Instead, hope is a posture and attitude of security in the face of insecurity and uncertainty.

The security of hope is fixed firmly in the foundation of hope, which is the Lord.  Because the Lord is not moved but is infinitely stable, our hope, which is found in Him, is equally stable and unmoved.  It is this state of hope that has become diminished by usages and understandings of hope that are less than the true definition of hope.

Any understanding of hope that does not take into account the nature of God, the true source of hope, is less than hope.  For instance, God is infinite, true, righteous, holy, omnipresent, omnipotent, omniscient, and ultimately sovereign.  Because of this, hope needs to be securely defined in the holy character and divine nature of the Lord.  When it is, our hope is made true and wholly secure in the Lord.

Life is full of situations and scenarios outside of our control.  In these moments, when we feel overwhelmed by circumstance and stress, we can have hope that holds us secure and confident.  This hope, the hope of the Lord, is made sure in the reality of a sovereign Lord who cares for and watches over His children.  Let us then hope in the true hope that is found only in the holy God!

Overcoming the False Identity for the True One

Identity refers to who we are, but it is more complex than just a matter of being.  In reality, identity is a two-fold concept encompassing both who we claim to be and who we actually are.  This might seem trivial but there is significance in determining both parts of our identity in hopes that we could align the two parts into one coalesced true self.  

At the onset, it must be stated that the only true identity is found in Christ.  Any identity that attempts to amputate the self from God is ultimately inauthentic and untrue.  God is a God of truth.  More astutely, God is the sole source of true truth.  Any claim to truth that sits outside of the holy Lord is fractal at best in it trueness, because being not connected to the source of truth, it cannot be wholly true.

In reference to identity, truth is of immense importance.  Who we actually are is to be determined solely in the Lord.  Multiple parts make up who we truly are in Christ.  For starters, we are saved in Jesus, meaning that our sins have been absolved and we have been freed from guilt as well as the penalty of sin, which is death.  Additionally, in Christ, we are planted as trees of righteousness, bearing fruits of the Spirit: kindness, gentleness, goodness, patience, perseverance, et al.  The point is that, in Jesus, our identity is remade into an identity that mirrors Christ, His character and love.

The major hindrance to claiming and walking in our redeemed identity is ourselves.  This part of identity, who we claim to be or who we think we are, often stands in opposition of who we truly are and can be in Christ.  Each of us is an exceptional actor, able to expertly conceal and pretend.  Over time we become so adept at portraying the facade that we start to believe that the charade is reality.  This is a lie of Satan.

The disconnect between our real self, found only in the Lord, and the fake facade self that we naturally project, is wide but not unconquerable.  There is a technique, a method, for handling this divide.  For one, we have to address the facade directly and confront the act head on.  Only when we come to grips with our own forgery, the act that we portray, are we able to live as our true selves in the Lord.  This process requires some direct and intense Spirit-led introspection.  However, once we overcome our false selves can we live out our true self.  Let us then press on to be true with ourselves so as to claim our true identity in the Lord!

To be Humble before Him

In chapter 18 of the Gospel Luke, Luke recounts one of Jesus' parables in which Christ talks about the importance of humility in reference to true righteousness (Luke 18:9-14).  In this parable, two men go to the temple to pray.  The first, a Pharisee, stands up proudly and thanks the Lord that he is not like other men but is righteous and good to keep all of God's commandments and that he is better than other men.  Next to the Pharisee is another man, a tax collecter, who can't even stand or look to heaven but simply beats his breast and cries out, "God have mercy to me, a sinner!"  Jesus concludes the parable with a simple but serious statement: for everyone who exalts himself will be humbled but the one who humbles himself will be exalted.

This is a major theme of the Kingdom of God that is strikingly antithetical to the kingdoms of the world.  Penitence and humility before the awesomeness of God is the only appropriate response to His presence.  Think of Isaiah's call, "Woe is me! For I am lost; for I am a man of unclean lips and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts (Isa. 6:5)."

To further this point, think of John's vision of the Lord in Revelation, who, having seen Jesus in His glory, fell down weeping as if dead (Rev. 1:17).  When we come face to face with the Lord, we have the opportunity for the truest and most sincere worship that is grounded in an attitude of penitence and humility before the heavenly Father.

Worship, entering into the very presence of the holy Lord, is the most sobering reality there is.  The Lord is the light that reveals everything that is hidden, especially those parts of our inner selves that have been buried in the depths of our beings.  When we step into His heavenly presence, He illuminates our truest nature and we are forced to confront ourselves in light of who He is.  This can be  devastating.

However, when we humble ourselves in prayer to the Lord, He is sure to comfort and to keep us in His love.  As Jesus says multiple times throughout the Gospels, whoever exalts himself will be humbled but whoever humbles himself will be exalted before the Lord.  This is not just a single expression but is a principle of the Kingdom of God.

Although humbling ourselves can be painful because we are forced to honestly examine our sinning fleshly self in light of God's holiness.  However painful this may be, it doesn't come close to the wrath of humility that we are faced with if God is forced to humble our haughtiness.  Instead, the best way to meet the Lord is bowing before Him in humbleness so that we aren't crushed beneath Him as judge.  Let us then strive for humility before the heavenly Lord!

A Call to Holiness

All throughout Scripture, the most used adjective to describe the character and nature of God is holy.  God is, above all else, holy.  It is His holiness that truly defines Him.  The Lord, in all His majesty, is holy.  Holiness is defined in two basic ways: (1) purity in reference to morality and cleanliness, and (2) the state of being set apart.

The Word of the Lord is clear to state that we should seek earnestly and strive to be holy as He is holy (1 Pet. 1:15-16).  Not only are we to endeavor for holiness, but more so, we are holy in Christ.  When we live lives of holiness, we are receiving and claiming the redeemed lives that He has given and desires for each of us.  It is this acceptance of our holy and blameless self that is difficult to understand but is quite simple when we recognize that our holiness is only in the Lord and never arises from within ourselves.

In regards to the holiness of morality and cleanliness, the blood of Christ cleanses us from all sin.  By the very blood that Christ Himself shed on the cross, which He baptizes us with, we are cleansed from all sin.  This is a pure and true gift.  Moreover, by the power of the Holy Spirit we are given the ability to live out God's moral code.  The Holy Spirit infuses and imputes us with His perfect justice and faultless morality.

God, through the work of Jesus, has freed us from the bondage of sin (Rom. 6:22).  Because this is the case, the Lord has imputed us with His holiness.  As a result, we may live holy.  Not only is this remarkable, it is a miracle.  Only through the Lord are we able to be holy.  This is a primary gift that we receive because of confession and belief in the Lord, Jesus.  Praise God.

Additionally, when we confess the Lord Jesus He sets us apart as His very own.  Not only that but we who have been given the Holy Spirit and who persevere in Him are elect, chosen by God to be His holy people before the foundations of the earth (Eph. 1:4-6).  Although this can be challenging theology, the point of this dialogue is simple: we, because of Christ's work in us, have been made and are being made holy as He is holy.

There is an element of passive reception of the imputed holiness of Christ, however, it is also an active pursuit.  More accurately, we play an active role in not hindering the work of the Holy Spirit's work of holy sanctification if our hearts and lives.  So let us pursue the holiness that is held and found only in the sovereign holy Lord!

Prayer with Purpose

Throughout life there come moments and instances when we throw up our hands in defeat and cry for relief.  It is these moments, when we feel the overwhelming flood and weight of life, that we need to bow down to the Lord in prayer.  It is prayer that helps us make it through any and all of life's struggles.  Additionally, prayer helps us to encounter life with the vision and wisdom of the Holy Spirit.  However, an attitude of prayer, like every aspect of the Christian life, does not happen passively.


Throughout the Gospels, particularly in Luke, Jesus often leaves His disciples to be alone in prayer.  Why would Jesus, the very Son of God, need to pray or need to be alone to pray?  The truth is, two things are occurring when Jesus seeks solitude for prayer.  The first is teach.  Jesus is sure to teach His disciples and future believers that prayer is about solemn and secret communication, intimate relationship with the heavenly Father.


Secondly, and more importantly, when Jesus seeks the desolate places to pray alone, He is communing in perfect unity with the heavenly Father.  It is important to always note that Jesus is simultaneously fully-man and fully-God.  This being true, both of these natures are limited by the other.  For instance, Jesus was not able to exercise the infinite measure of His omnipotence or omniscience while housed in a single physical form.  Similarly, although sin is engrained into the very makeup of man, because He was God, He never sinned.


Being alone meant that Jesus could be unencumbered by His physical nature and so enter into the divine relationship that is between Himself, the Father, and the Holy Spirit.  In so doing, Jesus was exercising His divinity in supreme ways.  An example of this is the Transfiguration (Matt. 17:1-9; Mark 9:2-8; Luke 9:28-36).


At the Transfiguration, Jesus takes Peter, James, and John up an unnamed mountain, presumably for the purpose of solitude and prayer.  When the group reaches their destination Jesus is transfigured from His earthly form into a semblance of His heavenly form and glorified state.  The three accompanying disciples are stunned and awed but are also bystanders.  James, John, and Peter are witnesses to Jesus in His glorified heavenly form, not active participants. 

Although this is the only instance that is recorded of Jesus inviting others to witness His solitary prayer time, it is not unreasonable to consider that this glimpse into Jesus' prayer time reveals the intimate and divine nature of prayer: it unleashes the divine into our lives.  Although we will not be transfigured in the same sense as Jesus, when we come to Him in devout prayer, He imparts and imputes His divine nature into us.  In this way, prayer is a definite and necessary part of sanctification as it is through prayer that God purifies us into a glorified state by the power of the Holy Spirit.  Let us then seek earnestly to come to God in prayer understanding that He uses prayer time to reveal to us who we truly are in Him!