Go And Make Disciples Quotes

Disciple making is not a call for others to come to us to hear the gospel but a command for us to go to others to share the gospel.

Smartass Disciple: If you are really a master, then make me see miracles! Master of Stupidity: Go to sleep and dream, then wake up thirty years later!

Singing in the midst of evil is what it means to be disciples. Like Mary Magdalene, the reason we stand and weep and listen for Jesus is because we, like Mary, are bearers of resurrection, we are made new. On the third day, Jesus rose again, and we do not need to be afraid. To sing to God amidst sorrow is to defiantly proclaim, like Mary Magdalene did to the apostles, and like my friend Don did at Dylan Klebold's funeral,t hat death is not the final word. To defiantly say, once again, that a light shines in the darkness and the darkness cannot, will not, shall not overcome it. And so, evil be damned, because even as we go to the grave, we still make our song alleluia. Alleluia. Alleluia.

Smartass Disciple: Master, where will you go after your soul leaves your body? Master of Stupidity: What makes you think a soul will go elsewhere physically?

 Don’t get impatient with others. Remember how God dealt with you—with patience and with gentleness. But never water down the truth of God. Let it have its way and never apologize for it. Jesus said, “Go . . . and make disciples . . .” (Matthew 28:19), not, “Make converts to your own thoughts and opinions.

I often wonder if the role of the clergy in this age is not to dispense information or guard the prestige of their authority, but rather to go first, to volunteer the truth about their sins, their dreams, their failures, and their fears in order to free others to do the same. Such an approach may repel the masses looking for easy answers from flawless leaders, but I think it might make more disciples of Jesus, and I think it might make healthier, happier pastors. There is a difference, after all, between preaching success and preaching resurrection. Our path is the muddier one.

The Great Commandment to love God and love others is a call to intimacy; the Great Commission to go and make disciples is a call to fruitfulness. Intimacy is to precede fruitfulness. The Great Commandment must precede the Great Commission and is an inseparable part of it. When intimacy does not precede fruitfulness, we easily become subject to our own mission and become focused upon religious duty, hyper-religious activity, and aggressive striving that leaves an angry edge in our life and relationships.

I wonder, then, why the last thing Jesus told us was to go into the world, making disciples of all nations, teaching them to obey all that He commanded? You'll notice that he didn't add, 'But, hey, if that's too much to ask, tell them to just become Christians- you know, the people who get to go to heaven without having to commit to anything'.

If you are going to make disciples, you need to be putting your faith into practice so that the people around you can imitate your faith.

Well, my dear sisters, the gospel is the good news that can free us from guilt. We know that Jesus experienced the totality of mortal existence in Gethsemane. It's our faith that he experienced everything- absolutely everything. Sometimes we don't think through the implications of that belief. We talk in great generalities about the sins of all humankind, about the suffering of the entire human family. But we don't experience pain in generalities. We experience it individually. That means he knows what it felt like when your mother died of cancer- how it was for your mother, how it still is for you. He knows what it felt like to lose the student body election. He knows that moment when the brakes locked and the car started to skid. He experienced the slave ship sailing from Ghana toward Virginia. He experienced the gas chambers at Dachau. He experienced Napalm in Vietnam. He knows about drug addiction and alcoholism. Let me go further. There is nothing you have experienced as a woman that he does not also know and recognize. On a profound level, he understands the hunger to hold your baby that sustains you through pregnancy. He understands both the physical pain of giving birth and the immense joy. He knows about PMS and cramps and menopause. He understands about rape and infertility and abortion. His last recorded words to his disciples were, "And, lo, I am with you always, even unto the end of the world." (Matthew 28:20) He understands your mother-pain when your five-year-old leaves for kindergarten, when a bully picks on your fifth-grader, when your daughter calls to say that the new baby has Down syndrome. He knows your mother-rage when a trusted babysitter sexually abuses your two-year-old, when someone gives your thirteen-year-old drugs, when someone seduces your seventeen-year-old. He knows the pain you live with when you come home to a quiet apartment where the only children are visitors, when you hear that your former husband and his new wife were sealed in the temple last week, when your fiftieth wedding anniversary rolls around and your husband has been dead for two years. He knows all that. He's been there. He's been lower than all that. He's not waiting for us to be perfect. Perfect people don't need a Savior. He came to save his people in their imperfections. He is the Lord of the living, and the living make mistakes. He's not embarrassed by us, angry at us, or shocked. He wants us in our brokenness, in our unhappiness, in our guilt and our grief. You know that people who live above a certain latitude and experience very long winter nights can become depressed and even suicidal, because something in our bodies requires whole spectrum light for a certain number of hours a day. Our spiritual requirement for light is just as desperate and as deep as our physical need for light. Jesus is the light of the world. We know that this world is a dark place sometimes, but we need not walk in darkness. The people who sit in darkness have seen a great light, and the people who walk in darkness can have a bright companion. We need him, and He is ready to come to us, if we'll open the door and let him.

Choosing to be unoffendable not only helps me sleep at night rather than worrying about my latest online “Stand for Truth”; it helps me remember that Jesus didn’t even ask me to take a stand for truth on everything. He told His followers to go and make disciples. Make other followers.

Committing myself to the task of becoming fully human is saving my life now...to become fully human is something extra, a conscious choice that not everyone makes. Based on my limited wisdom and experience, there is more than one way to do this. If I were a Buddhist, I might do it by taking the bodhisattva vow, and if I were a Jew, I might do it by following Torah. Because I am a Christian, I do it by imitating Christ, although i will be the first to admit that I want to stop about a day short of following him all the way. In Luke's gospel, there comes a point when he turns around and says to the large crowd of those trailing after him, "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple" (14:26). Make of that what you will, but I think it was his way of telling them to go home. He did not need people to go to Jerusalem to die with him. He needed people to go back where they came from and live the kinds of lives that he had risked his own life to show them: lives of resisting the powers of death, of standing up for the little and the least, of turning cheeks and washing feet, of praying for enemies and loving the unlovable.

When we stand before Christ and He evaluates our ministries, He will not be asking us how many people sat in the pews, watched our TV programs, gave in our telethons or filled out response cards. He is not going to evaluate us based on how many people fell under the power of God or how many healings we counted in each service. He will ask how many faithful disciples we made. I pray we make this our priority.

Matthew 28:19–20: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe everything I have commanded you. And remember, I am with you always, to the end of the age.” The imperative in those verses is “go.” But as we go, there are several sub-commands. We are to make disciples. We are to baptize. We are to teach.

The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren. But we are such, that we seem to go beyond the pride even of the great ones of this world; as to the command of Christ, either not understanding it, or setting it at nought. Like princes we seek hosts to go before us, we make ourselves awful and difficult of access, especially to the poor, neither approaching them, nor suffering them to approach us.

MCs center their rhythms on growing in relationship with God (UP), with one another (IN), and with those they are reaching out to (OUT). This is community life centered on the Great Commandment and the Great Commission: “Love the Lord your God with all your heart, mind soul and strength” (UP). “Love your neighbor as yourself” (IN). “Go and make disciples of all people groups” (OUT).

We have seen some gatekeeping or fencing-the-table language already beginning to rear its head in this context. One needed to be baptized to take the meal; one needed to repent to take the meal; one needed a bishop or his subordinate to serve the meal. This was to become especially problematic when the church began to suggest that grace was primarily, if not exclusively, available through the hands of the priest and by means of the sacrament. One wonders what Jesus, dining with sinners and tax collectors and then eating his modified Passover meal with disciples whom he knew were going to deny, desert, and betray him, would say about all this. There needs to be a balance between proper teaching so the sacrament is partaken of in a worthy manner and overly zealous policing of the table or clerical control of it.

I'm part of the fellowship of the unashamed. I have Holy Spirit power. The die has been cast. I have stepped over the line. The decision has been made. I'm a disciple of His. I won't look back, let up, slow down, back away, or be still. My past is redeemed, my present makes sense, my future is secure. I'm finished and down with low living, sight walking, small planning, smooth knees, colorless dreams, tamed visions, mundane talking, cheap living, and dwarfed goals. I no longer need prominence, prosperity, position, promotions, plaudits, or popularity. I don't have to be right, first, tops, recognized, praised, regarded, or rewarded. I now live by faith, lean on His presence, walk by patience, lift by prayer, and labor by power. My face is set, my gait is fast, my goal is heaven, my road is narrow, my way is rough, my companions are few, my Guide is reliable, my mission is clear. I cannot be bought, compromised, detoured, lured away, turned back, deluded, or delayed. I will not flinch in the face of sacrifice, hesitate in the presence of the adversary, negotiate at the table of the enemy, ponder at the pool of popularity, or meander in the maze of mediocrity. I won't give up, shut up, let up, until I have stayed up, stored up, prayed up, paid up, and preached up for the cause of Christ. I am a disciple of Jesus. I must go till He comes, give till I drop, preach till all know, and work till He stops me. And when He comes for His own, He will have no problem recognizing me - my banner will be clear.

Look at the bestselling Christian books, listen to the television evangelist, talk to the average parishioner; the common thread is a preoccupation with felt needs. If the church is going to obey Christ, this must stop.

Making disciples by going, baptizing, and teaching people the Word of Christ and then enabling them to do the same thing in other people’s lives—this is the plan God has for each of us to impact nations for the glory of Christ.

He was a man of profound contradictions, one day preaching a message of racial exclusion (“I was sent solely to the lost sheep of Israel”; Matthew 15:24), the next, of benevolent universalism (“Go and make disciples of all nations”; Matthew 28:19); sometimes calling for unconditional peace (“Blessed are the peacemakers for they shall be called the sons of God”; Matthew 5:9), sometimes promoting violence and conflict (“If you do not have a sword, go sell your cloak and buy one”; Luke 22:36).

Go therefore and  k make disciples of  l all nations,  j baptizing them  m in [2]  n the name of the Father and of the Son and of the Holy Spirit, 20teaching them  o to observe all that  p I have commanded you. And behold,  q I am with you always, to  r the end of the age.

Spiritual formation prepares us for a life in which we move away from our fears, compulsions, resentments, and sorrows, to serve with joy and courage in the world, even when this leads us to places we would rather not go. Spiritual formation helps us to see the face of God in the midst of a hardened world and in our own heart. This freedom helps us to use our skills and our very lives to make that face visible to all who live in bondage and fear. As Jesus told his disciples: “So, if the Son makes you free, you will be free indeed” (John 8:36).

j Go therefore and  k make disciples of  l all nations,  j baptizing them  m in [2]  n the name of the Father and of the Son and of the Holy Spirit, 20teaching them  o to observe all that  p I have commanded you. And behold,  q I am with you always, to  r the end of the age.

The sudden and total disappearance of Mawlana aroused resentment among his disciples and students, some of them becoming highly critical of Hazrat Shams, even threatening him. They believed Hazrat Shams had ruined their spiritual circle and prevented them from listening to Mawlana's sermons. In March of 1246 he left Konya and went to Syria without warning. After he left, Mawlana was grief stricken, secluding himself even more rather than engaging with his disciples and students. He was without a doubt furious with them. Realising the error of their ways, they repeatedly repented before Mawlana. Some months later, news arrived that Hazrat Shams had been seen in Damascus and a letter was sent to him with apologising for the behaviour of these disciples. Hazrat Sultan Walad and a search party were sent to Damascus to invite him back and in April 1247, he made his return. During the return journey, he invited Hazrat Sultan Walad to ride on horseback although he declined, choosing instead to walk alongside him, explaining that as a servant, he could not ride in the presence of such a king. Hazrat Shams was received back with joyous celebration with sama ceremonies being held for several days, and all those that had shown him resentment tearfully asked for his forgiveness. He reserved special praise for Hazrat Sultan Walad for his selflessness, which greatly pleased Mawlana. As he originally had no intention to return to Konya, he most likely would not have returned if Hazrat Sultan Walad had not himself gone to Damascus in search of him. After his return, he and Mawlana Rumi returned to their intense discussions. Referring to the disciples, Hazrat Shams narrates that their new found love for him was motivated only by desperation: “ They felt jealous because they supposed, "If he were not here, Mowlana would be happy with us." Now [that I am back] he belongs to all. They gave it a try and things got worse, and they got no consolation from Mowlana. They lost even what they had, so that even the enmity (hava, against Shams) that had swirled in their heads disappeared. And now they are happy and they show me honor and pray for me. (Maqalat 72) ” Referring to his absence, he explains that he left for the sake of Mawlana Rumi's development: “ I'd go away fifty times for your betterment. My going away is all for the sake of your development. Otherwise it makes no difference to me whether I'm in Anatolia or Syria, at the Kaaba or in Istanbul, except, of course, that separation matures and refines you. (Maqalat 164) ” After a while, by the end of 1247, he was married to Kimia, a young woman who’d grown up in Mawlana Rumi's household. Sadly, Kimia did not live long after the marriage and passed away upon falling ill after a stroll in the garden

In short, a spiritual teacher needs to inject conflict into a disciple’s life. Without conflict, we remain at levels of immaturity and don’t grow spiritually. The conflict is likely asking us the question, “When are you going to grow up?” Jesus was consistently challenging his disciples by confronting them with their levels of immaturity. Within congregational life, there needs to be a kind of psychological contract between pastor and people that “sometimes I’m going to make you quite uncomfortable in my sermons and in my personal conversations with you.” We should not accept spiritual messages that just always make us feel good about ourselves—a feel-good gospel. That is going to keep us stuck at immature levels of self-insight. In order for congregations to grow, both numerically and spiritually, we will need to experience conflict at all levels of congregational life.

authority  i in heaven and on earth has been given to me. 19 j Go therefore and  k make disciples of  l all nations,  j baptizing them  m in [2]  n the name of the Father and of the Son and of the Holy Spirit, 20teaching them  o to observe all that  p I have commanded you. And behold,  q I am with you always, to  r the end of the age.

Understanding Jesus as a sacrificial lamb, in effect, is to understand the very heart of Christianity. All of His magnificent sermons, all of His miracles and the sum total of His wonderful teachings taken together would not save the best of His disciples (Peter actually denied Him when the chips were down, after having witnessed all these things). But His blood saves us all. His sacrifice pays off our debts to God in full. Acting like Jesus won’t get you salvation. Emulating His moral character, His unique way of doing things or His high principles will make you a better human being, to the degree that you are able to mimic Jesus. But it is His blood that cleanses, and that’s all. That’s the simple difference between genuine Christianity and a great deal of religion that merely goes by the name of Christianity. In the simplest terms, our realization that we need to be cleansed and our going directly to Him for that cleansing results in our salvation. Passover is a living picture of how salvation is properly obtained, as we shall see.

God often uses failure to make us useful. When Jesus called the disciples, He did not go out and find the most qualified and successful people. He found the most willing, and He found them in the workplace. He found a fisherman, a tax collector, and a farmer. The Hebrews knew that failure was a part of maturing in God. The Greeks used failure as a reason for disqualification. Sadly, in the Church, we often treat one another in this way. This is not God's way. We need to understand that failing does not make us failures. It makes us experienced. It makes us more prepared to be useful in God's Kingdom -- if we have learned from it. And that is the most important ingredient for what God wants in His children.

Every disciple is a believer, but not every believer is necessarily a disciple. Anything short of discipleship, however, is settling for less than what God really desires for us. Loving God more than anyone or anything else is the very foundation of being a disciple. If you want to live your Christian life to its fullest, then love Jesus more than anyone or anything else. Either you will have harmony with God and friction with people, or you will have harmony with people and friction with God. You become a disciple in the biblical sense only when you are totally and completely committed to Jesus Christ and His Word. As a true disciple, your life won’t only be characterized by practical results and a hunger for Scripture, but you also will have love for others — especially fellow believers. Without all of these characteristics, you can’t really claim to be His disciple. A person who has been with Jesus will boldly share his or her faith. A person who has been with Jesus will be a person of prayer. A person who has been with Jesus will be persecuted. If for you, the Christian life is all about feeling good and having everything go your way, then you won’t like being a disciple. Being a follower of Christ is the most joyful and exciting life there is. But it also can be the most challenging life there is. It’s a life lived out under the command of someone other than yourself. Most prayers are not answered because they are outside the will of God. Once we have discovered God’s will, we can then pray aggressively and confidently for it. We can pray, believing it will happen, because we know it is not something we have dreamed. A forgiven person will be a forgiving person. A true disciple will harbor no grudge toward another. The disciple knows it will hinder his or her prayer life and walk with God. It is far better to sit down for an hour and talk genuinely with one person than to rattle off trite clichés to scores of people. Attending more Bible studies, more prayer meetings, reading more Christian books, and listening to more teaching without an outlet for the truth will cause us to spiritually decay. We need to take what God has given us and use it constructively in the lives of others. You were placed on earth to know God. Everything else is secondary. The more we know God, the more we should want to make Him known to a lost world. Your life belongs to God. You don’t share your time and talents with Him; He shares them with you! He owns you and everything about you. You need to recognize and acknowledge that fact.

For the first time I understood the dogma of eternal pain -- appreciated "the glad tidings of great joy." For the first time my imagination grasped the height and depth of the Christian horror. Then I said: "It is a lie, and I hate your religion. If it is true, I hate your God." From that day I have had no fear, no doubt. For me, on that day, the flames of hell were quenched. From that day I have passionately hated every orthodox creed. That Sermon did some good. In the Old Testament, they said. God is the judge -- but in the New, Christ is the merciful. As a matter of fact, the New Testament is infinitely worse than the Old. In the Old there is no threat of eternal pain. Jehovah had no eternal prison -- no everlasting fire. His hatred ended at the grave. His revenge was satisfied when his enemy was dead. In the New Testament, death is not the end, but the beginning of punishment that has no end. In the New Testament the malice of God is infinite and the hunger of his revenge eternal. The orthodox God, when clothed in human flesh, told his disciples not to resist evil, to love their enemies, and when smitten on one cheek to turn the other, and yet we are told that this same God, with the same loving lips, uttered these heartless, these fiendish words; "Depart ye cursed into everlasting fire, prepared for the devil and his angels." These are the words of "eternal love." No human being has imagination enough to conceive of this infinite horror. All that the human race has suffered in war and want, in pestilence and famine, in fire and flood, -- all the pangs and pains of every disease and every death -- all this is as nothing compared with the agonies to be endured by one lost soul. This is the consolation of the Christian religion. This is the justice of God -- the mercy of Christ. This frightful dogma, this infinite lie, made me the implacable enemy of Christianity. The truth is that this belief in eternal pain has been the real persecutor. It founded the Inquisition, forged the chains, and furnished the fagots. It has darkened the lives of many millions. It made the cradle as terrible as the coffin. It enslaved nations and shed the blood of countless thousands. It sacrificed the wisest, the bravest and the best. It subverted the idea of justice, drove mercy from the heart, changed men to fiends and banished reason from the brain. Like a venomous serpent it crawls and coils and hisses in every orthodox creed. It makes man an eternal victim and God an eternal fiend. It is the one infinite horror. Every church in which it is taught is a public curse. Every preacher who teaches it is an enemy of mankind. Below this Christian dogma, savagery cannot go. It is the infinite of malice, hatred, and revenge. Nothing could add to the horror of hell, except the presence of its creator, God. While I have life, as long as I draw breath, I shall deny with all my strength, and hate with every drop of my blood, this infinite lie.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Movements are led by Pioneering Leaders who can go into unreached fields, connect, share the gospel, make disciples, form new churches, and multiply leaders. But how do you grow Pioneering Leaders when your existing methods only produce pastor-teachers? Don’t begin with a denominational or church-wide restructuring. Don’t begin by blaming the leaders you have. Cast vision widely for making disciples.

What we want out of a vacation changes as we age. It changes from vacation to vacation. There was a time when it was all about culture for me. My idea of a real break was to stay in museums until my legs ached and then go stand in line to get tickets for an opera or a play. Later I became a disciple of relaxation and looked for words like beach and massage when making my plans. I found those little paper umbrellas that balanced on the side of rum drinks to be deeply charming then. Now I strive for transcendent invisibility and the chance to accomplish the things I can’t get done at home. But as I pack up my room at the Hotel Bel-Air, I think the best vacation is the one that relieves me of my own life for a while and then makes me long for it again.” – Ann Patchett, “Do Not Disturb,” This Is the Story of a Happy Marriage

When the church becomes an end in itself, it ends. When Sunday school, as great as it is, becomes an end in itself, it ends. When small groups ministry becomes an end in itself, it ends. When the worship service becomes an end in itself, it ends. What we need is for discipleship to become the goal, and then the process never ends. The process is fluid. It is moving. It is active. It is a living thing. It must continue to go on. Every disciple must make disciples.

One truth, then, is that Christ is always being remade in the image of man, which means that his reality is always being deformed to fit human needs, or what humans perceive to be their needs. A deeper truth, though, one that scripture suggests when it speaks of the eternal Word being made specific flesh, is that there is no permutation of humanity in which Christ is not present. If every Bible is lost, if every church crumbles to dust, if the last believer in the last prayer opens her eyes and lets it all finally go, Christ will appear on this earth as calmly and casually as he appeared to the disciples walking to Emmaus after his death, who did not recognize this man to whom they had pledged their very lives; this man whom they had seen beaten, crucified, abandoned by God; this man who, after walking the dusty road with them, after sharing an ordinary meal and discussing the scriptures, had to vanish once more in order to make them see.

The themes of Jesus' teaching are important, but of course he was more than a teacher. All the Gospels put the end of his life at the dramatic center of his story. Here all the hopes of Israel come together—he is the king of the Jews, the greatest of all the suffering prophets. Yet Jesus transformed those expectations. He did not lead Israel to victory over Rome. Indeed, one of the remarkable features of the narratives of his last days is that his increasing isolation makes it impossible to identify him with any one 'side' or cause. The Roman governor sentenced him as a Jewish rebel, but the leaders of Judaism also turned against him. He attacked the powerful on behalf of the poor, but in the end the mob too called for his blood. His own disciples ran away; Peter denied him. He did not go to his death agony as a representative of Jews, or of the poor, or of Christians, but alone, and thus, according to Christian faith, as a representative of all.

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

Not only did Jesus save Mary; He gave her a job to do. Everyone whom the Lord cleans He commissions. After Isaiah had his lips cleaned with a coal from God’s altar, the Lord commissioned him to go and preach (Isa. 6:1-9). Basically, Jesus said to Mary, “Don’t just cling to Me; go and tell others.” If we love Jesus as Mary loved Jesus, we are compelled to tell others. We can’t keep Him to ourselves. The man from whom Jesus purged an army of demons wanted to just stay at His side. “Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, ‘Return to your own house, and tell what great things God has done for you’ ” (Luke 8:38, 39). Like Mary and this man, the church is saved for the purpose of telling others. Salvation involves coming and going. We come to Jesus at His great invitation, then we go for Jesus -181- with the Great Commission. “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matt. 11:28). “Go therefore and make disciples of all the nations” (Matt. 28:19). “Now therefore come, that we may go and tell the king’s household” (2 Kings 7:9, KJV). We should not go for Jesus until we first come to Jesus. God uses people to reach people. He could preach the gospel much more efficiently through angels. However, witnessing is part of our sanctification process. Mary is never identified as having an exceptional gift of communication, but the Lord chose her to communicate the good news of His resurrection. This should encourage each of us to come to Jesus that we might go for Jesus and become witnesses of His resurrection.

In the world of togas, sandals, the Parthenon, temples, and little white homes perched on hillsides overlooking the sea, discipleship permeated Greek life-from aristocrats to peasants, from philosophers to tradesmen. In the first century, the apostle Paul stood on Mars Hill and said, "Men of Athens! I see that in every way you are very religious.... I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you" (Acts 17:22-23). Paul's speech demonstrates that the Greek philosophers were confused about God. But they were also astute in passing on their confusion as they lived out discipleship and even created some of its language and technique. The Greek masters' use of mathetes, or disciple: As explored in chapter 1, mathetes is translated "disciple." We can find the concept of disciple-a person following a master-among the great masters of Greece. Plato, Socrates, and Herodotus all used disciple to mean "learner" or "one who is a diligent student." These and other Greek philosophers generally understood that the disciple's life involved apprenticeship, a relationship of submission, and a life of demanding

Many Christians live their lives as though Jesus finished His work in the first century. They seem to think that being a Christian is simply accepting the finished work of Christ, going to church every Sunday to express their worship, and waiting for His second coming. No, no, no. Jesus is working today, just as He did 2,000 years ago, to accomplish His cosmic mission... Some people can grasp the idea that Jesus goes to work every day, just like we do. Or conversely, and more correctly, we go to work every day, just like Jesus does. He told His disciples, "My father is always at his work to this very day, and I, too, am working" (John 5:17). He still is. The central task of the universe today is extending the kingdom of God into every corner of human life, one follower at a time, one conversation at a time. That's what Jesus is concentrating on, and that's what we should be spending the best part of our time and energy doing. You may have assumed that the most important thing you could be doing with your life is selling carpet... raising kids... governing... discovering a cure for cancer... or pastoring the second-largest church in a small town. Those are all worthwhile endeavors, but each one of those tasks is only significant when it is a subtask of the grand objective: building the kingdom of God.

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

important public place in all of Israel. There couldn’t be any higher stakes in the honor game. The second point Matthew makes is at the end of the conflict story: “No one could say a word in reply, and from that day on no one dared to ask him any more questions” (Mt 22:46). Jesus won. The leaders then decide to kill Jesus. Honor is at stake here. They cannot just go down to the assassin’s booth at the market. Sticking a knife in Jesus in some Jerusalem alley would make him a martyr. They need to publicly disgrace Jesus in order to get their honor back. They need him executed as a criminal. This honor stuff is pretty serious. Some Middle Easterners still kill over honor.[19] It is within this context that we must understand the fact that Jesus encouraged his disciples to be humble: “When someone invites you to a wedding feast, do not take the place of honor” (Lk 14:8). If you are not humble, you could suffer a terrible fate: “for

What we want out of a vacation changes as we age. It changes from vacation to vacation. There was a time when it was all about culture for me. My idea of a real break was to stay in museums until my legs ached and then go stand in line to get tickets for an opera or a play. Later I became a disciple of relaxation and looked for words like beach and massage when making my plans. I found those little paper umbrellas that balanced on the side of rum drinks to be deeply charming then. Now I strive for transcendent invisibility and the chance to accomplish the things I can’t get done at home. But as I pack up my room at the Hotel Bel-Air, I think the best vacation is the one that relieves me of my own life for a while and then makes me long for it again. I am deeply ready to be seen, thrilled at the thought of my own beloved civilization. I have done a month’s worth of work in five days. I have filled up to the gills on solitude. I am insanely grateful at the thought of going home.

If you say you are the chief of sinners, I answer that will be no hindrance to your salvation. Indeed it will not, if you lay hold on Christ by faith. Read the Evangelists, and see how kindly he behaved to his disciples, who had fled from and denied him. ‘Go, tell my brethren,’ says he. He did not say, ‘Go, tell those traitors,’ but, ‘Go, tell my brethren and Peter.’ It is as though he had said, ‘Go, tell my brethren in general, and Peter in particular, that I am risen. Oh, comfort his poor drooping heart. Tell him I am reconciled to him. Bid him weep no more so bitterly. For though with oaths and curses he thrice denied me, yet I have died for his sins; I have risen again for his justification: I freely forgive him all.” Thus slow to anger and of great kindness, was our all-merciful High Priest. And do you think he has changed his nature and forgets poor sinners, now he is exalted to the right hand of God? No; he is the same yesterday, today, and forever; and sitteth there only to make intercession for

Transformation! Now there’s an interesting idea. But is it appropriate to think like that? Are Christians supposed to regard their lives in that way? Isn’t that suggesting that there’s a way across from the present to the future, across that wide river called The Rest of My Life—a bridge put up in the old days when people thought you could use your own moral effort to make yourself good enough for God? But if moral effort doesn’t count for anything, what is then the point of being a Christian—other than to go to heaven one day, and perhaps to persuade a few others to go with you? Is there any reason for doing anything much, after you believe, except to keep your nose reasonably clean until the time comes to die and go to be with Jesus forever? Some people who ponder this also face another concern. Jesus himself, followed by the writers of the New Testament, seems to have made some pretty stringent moral demands on the early disciples. Where does all that fit in? If we are already saved, why does what we do matter? And are the demands realistic in our day and age?

I Forgive You Smart people know how to hold their tongue; their grandeur is to forgive and forget. PROVERBS 19:11 MSG Great power comes in these three little words: I forgive you. Often they are hard to say, but they are powerful in their ability to heal our own hearts. Jesus taught His disciples to pray, “Forgive us our trespasses as we forgive those who trespass against us.” He knew we needed to forgive others to be whole. When we are angry or hold a grudge against someone, our spirits are bound. The release that comes with extending forgiveness enables our spirits to commune with God more closely, and love swells within us. How do you forgive? Begin with prayer. Recognize the humanity of the person who wronged you, and make a choice to forgive. Ask the Lord to help you forgive the person(s). Be honest, for the Lord sees your heart. Trust the Holy Spirit to guide you and cleanse you. Then step out and follow His leading in obedience. By forgiving, we can move forward, knowing that God has good things in store for us. And the heaviness of spirit is lifted, and relief washes over us after we’ve forgiven. A new sense of hope and expectancy rises. I forgive you. Do you need to say those words today? Father, search my heart and show me areas where I might need to forgive another. Help me let go and begin to heal. Amen.

Mo Ran only let the bestial savagery in his eyes slip for a moment, but Chu Wanning caught a glimpse of it. He glanced at Mo Ran’s face, his own graceful, scholarly mien completely devoid of expression. “What are you thinking about?” Shit! Tianwen hadn’t yet been withdrawn! Mo Ran once again felt the vine binding him squeeze and twist, making his organs feel like they were going to wrench into mush. He screamed in agony, letting loose the thoughts in his mind. “Chu Wanning! You think you’re so tough?! Watch me fuck you to death !” Silence fell. Chu Wanning was speechless. Even Xue Meng was dumbfounded. Tianwen abruptly returned to Chu Wanning’s palm, transforming into specks of golden light before eventually disappearing out of sight. Tianwen manifested from Chu Wanning’s essence, and it could appear when summoned and disappear at will. Xue Meng’s face was pale as he stammered, “Sh-Sh-Shizun…” Chu Wanning didn’t speak. His long, inky, delicate lashes were lowered as he looked at his own palm for a long moment. Then he raised his eyes, face unmoved other than for how it had become slightly icier than before. For a long moment, he pinned Mo Ran with a glare that said, “This beastly disciple deserves death.” Then he spoke, voice low: “Tianwen is broken. I’m going to fix it.” After dropping this statement, Chu Wanning turned and left. Xue Meng wasn’t a bright child. “H-how can a holy weapon like Tianwen be broken?” Chu Wanning heard him. He turned and once again used that “this beastly disciple deserves death” gaze to glance at him. Xue Meng felt a chill run down his spine.

Cultivate Spiritual Allies One of the most significant things you learn from the life of Paul is that the self-made man is incomplete. Paul believed that mature manhood was forged in the body of Christ In his letters, Paul talks often about the people he was serving and being served by in the body of Christ. As you live in the body of Christ, you should be intentional about cultivating at least three key relationships based on Paul’s example: 1. Paul: You need a mentor, a coach, or shepherd who is further along in their walk with Christ. You need the accountability and counsel of more mature men. Unfortunately, this is often easier said than done. Typically there’s more demand than supply for mentors. Some churches try to meet this need with complicated mentoring matchmaker type programs. Typically, you can find a mentor more naturally than that. Think of who is already in your life. Is there an elder, a pastor, a professor, a businessman, or other person that you already respect? Seek that man out; let him know that you respect the way he lives his life and ask if you can take him out for coffee or lunch to ask him some questions — and then see where it goes from there. Don’t be surprised if that one person isn’t able to mentor you in everything. While he may be a great spiritual mentor, you may need other mentors in the areas of marriage, fathering, money, and so on. 2. Timothy: You need to be a Paul to another man (or men). God calls us to make disciples (Matthew 28:19). The books of 1st and 2nd Timothy demonstrate some of the investment that Paul made in Timothy as a younger brother (and rising leader) in the faith. It’s your job to reproduce in others the things you learn from the Paul(s) in your life. This kind of relationship should also be organic. You don’t need to approach strangers to offer your mentoring services. As you lead and serve in your spheres of influence, you’ll attract other men who want your input. Don’t be surprised if they don’t quite know what to ask of you. One practical way to engage with someone who asks for your input is to suggest that they come up with three questions that you can answer over coffee or lunch and then see where it goes from there. 3. Barnabas: You need a go-to friend who is a peer. One of Paul’s most faithful ministry companions was named Barnabas. Acts 4:36 tells us that Barnabas’s name means “son of encouragement.” Have you found an encouraging companion in your walk with Christ? Don’t take that friendship for granted. Enjoy the blessing of friendship, of someone to walk through life with. Make it a priority to build each other up in the faith. Be a source of sharpening iron (Proverbs 27:17) and friendly wounds (Proverbs 27:6) for each other. But also look for ways to work together to be disruptive — in the good sense of that word. Challenge each other in breaking the patterns of the world around you in order to interrupt it with the Gospel. Consider all the risky situations Paul and Barnabas got themselves into and ask each other, “what are we doing that’s risky for the Gospel?

discipleship meant “do what I do; go where I go.

Very often, we really do want to help the people around us however we can, but we get so focused on finding a quick solution to the external behavior that we overlook the real problem. Here’s an example. If a friend struggles with anger, we find out what makes him angry, and then keep him away from the things that provoke his anger (e.g., don’t drive during rush hour, interact with your boss as little as possible, avoid talking politics). But changing the external situation doesn’t change his heart. In reality, his anger is rooted in his heart, and that anger will find a way to express itself even if his circumstances change. When Jesus’s disciples started eating without going through the necessary cleansing rituals, the Pharisees accused them of defiling themselves. But Jesus’s response calls us to look beyond the external to what is going on in the heart: “Whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) And he said, “What comes out of a person is what defiles him. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person. (Mark 7:18–23) Every struggle with sin that we could possibly encounter in our own lives or in the lives of the people around us are represented in the list Jesus offered here: evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, and foolishness. Jesus said that these things come from within. In other words, if we are trying to address these problems by regulating a person’s circumstances or behavior, then we are wasting our time. These things come “out of the heart of man.” Whatever help we can offer people who are struggling with sin has to be aimed at transforming hearts, not behavior. 5. Why do you think we tend to focus on the external circumstances and behavior when we try to help people change? 6. Using your own words, try to explain why it is essential to get to the heart of the problem rather than merely addressing the circumstances and behavior. Transformed by the Gospel So how do we change a person’s heart? It’s impossible. We might be able to restrain a person’s angry outbursts by tying him up and gagging him, but we are powerless to change a person’s heart. This is where God’s plan of redemption comes into play. The gospel is not merely about “getting us saved,” as if we simply pray a prayer and are immediately transported into heaven. God describes “salvation” and the transformation of the Christian life like this: I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezek. 36:26–27)

17Then Jesus went into a house to get away from the crowd, and his disciples asked him what he meant by the parable he had just used. 18“Don’t you understand either?” he asked. “Can’t you see that the food you put into your body cannot defile you? 19Food doesn’t go into your heart, but only passes through the stomach and then goes into the sewer.” (By saying this, he declared that every kind of food is acceptable in God’s eyes.)

If we’re going to make disciples and move out in mission, we need to go from managing boundaries to integrating family and mission into one life, a cohesive framework and fabric that empowers a culture of discipleship and mission, not just occasional events and periodic programs.

February 18 The Initiative against Despair Rise, let us be going. Matthew 26:46 The disciples went to sleep when they should have kept awake, and when they realised what they had done it produced despair. The sense of the irreparable is apt to make us despair, and we say—“It is all up now, it is no use trying any more.” If we imagine that this kind of despair is exceptional, we are mistaken, it is a very ordinary human experience. Whenever we realise that we have not done that which we had a magnificent opportunity of doing, then we are apt to sink in despair, and Jesus Christ comes and says—“Sleep on now, that opportunity is lost for ever, you cannot alter it, but arise and go to the next thing.” Let the past sleep, but let it sleep on the bosom of Christ, and go out into the irresistible future with Him. There are experiences like this in each of our lives. We are in despair, the despair that comes from actualities, and we cannot lift ourselves out of it. The disciples in this instance had done a downright unforgivable thing; they had gone to sleep instead of watching with Jesus, but He came with a spiritual initiative against their despair and said—“Arise and do the next thing.” If we are inspired of God, what is the next thing? To trust Him absolutely and to pray on the ground of His Redemption. Never let the sense of failure corrupt your new action.

Lord gave His church some final instructions. In fact, the very last words He spoke on earth have been commonly known as “the Great Commission.”1 This unchanging command is to “make disciples of all ethnic groups of the world” (Matt. 28:19-20). All four Gospels, along with the book of Acts, repeat the disciple-making mission entrusted to the church.2 In fact, from a hermeneutical perspective, one must interpret the entire New Testament in light of the Great Commission and the redemptive work of Jesus. The salvific mission of Jesus remains the same and has been handed down to every believer. The follower of Christ must obediently pick up the baton and carry on the mission of Jesus. On the other hand, the Great Commission has fallen on hard times and in reality has been re-defined as “the Great Omission.”3 Perhaps one’s conscience has been soothed by the fine art of “making church members” or helping the poor. Nevertheless, the haunting words of the Great Commission continue to echo from the pages of Scripture, “make disciples of all nations” not just casual followers. Far too often, Christians are content with leading people to say a prayer or sign a card in order to ease their guilty hearts. The bar of discipleship has been lowered, and leadership has accepted the fact that most church members will never be involved in the disciple-making mission of Jesus. In fact, low expectations have become the norm in everyday Christianity. The content of preaching continues to be “dumbed down,” and the ever-widening gap between the professional clergy and the common layman continues to expand. As long as the offerings exceed the budget, leadership will accept the status quo. Nevertheless, the church remains oblivious to the mission of Jesus. Perhaps missiologist Ed Stetzer has correctly surmised the situation: The greatest travesty in the contemporary church is we pile hundreds of Christians into our churches and stack them in on padded pews very similar to products stacked on shelves in the grocery store and we let them come and go and do absolutely nothing and we let them think they’re okay. The greatest sin in most churches is that we have made it okay to do nothing and call ourselves a follower of Jesus.4

All the authority of the universe has been given to me.h 19Now go in my authorityi and make disciples of all nations,

It was Junnaid’s usual prayer—Mohammedans pray five times a day—and after each prayer he would raise his hands to God and he would say, “I am so grateful to You. How should I express my gratefulness? You take care of me in every possible way; Your compassion is infinite, your love knows no bounds.” The disciples were tired because five times every day, and in situations where they could see there is no care taken by God—they have not received food, they have not received water, they have not received shelter from the hot sun in the desert.… Once it happened that for three days continually they were thrown out, stoned, given no food, no water, no shelter; but Junnaid continued his prayer the same way. On the third day, the disciples freaked out. They said, “Enough is enough. Why are you saying, ‘You are compassionate,’ ‘Your love is great,’ ‘You take care of us in every possible detail?’ For three days we have not eaten a single thing, we are thirsty, we have not slept under shelter, we have been sleeping in the desert, shivering in the cold night. For what are you being grateful?” The answer that Junnaid gave to his disciples is worthy of being remembered. He said, “For these three days, do you think I cannot see that food has not been given to us, that we have been thrown out, that we have been stoned, that we are thirsty, that for three days we had to remain in the open desert…? Don’t you see that I am also aware of it? But this does not mean that he is not taking care of us. Perhaps this is the way he is taking care of us; perhaps this is what we need at this time. “It is very easy, when life is going comfortably, to thank God. That thankfulness means nothing. These three days I have been watching. Slowly, slowly, all of you have stopped thanking Him after the prayer; you failed the test. It was a beautiful test. Even if death comes to me, I will die with gratefulness. He gave me life; He took it away. It was His, it is His, it will be His. Who am I to interfere in His affairs?” So there will be times when you will not find any moment of peace, silence, meditation, love, blissfulness. But do not lose hope. Perhaps those moments are needed to crystallize you, to make you strong. Be grateful not only when things are going good, but be grateful when everything is going wrong. A man who can be grateful when everything is going wrong is really grateful; he knows the beauty of gratefulness. For him, things can go wrong forever, but his gratefulness is such a transforming force, it is going to change everything.

April 6 MORNING “Let us go forth therefore unto Him without the camp.” — Hebrews 13:13 JESUS, bearing His cross, went forth to suffer without the gate. The Christian’s reason for leaving the camp of the world’s sin and religion is not because he loves to be singular, but because Jesus did so; and the disciple must follow his Master. Christ was “not of the world:” His life and His testimony were a constant protest against conformity with the world. Never was such overflowing affection for men as you find in Him; but still He was separate from sinners. In like manner Christ’s people must “go forth unto Him.” They must take their position “without the camp,” as witness-bearers for the truth. They must be prepared to tread the straight and narrow path. They must have bold, unflinching, lion-like hearts, loving Christ first, and His truth next, and Christ and His truth beyond all the world. Jesus would have His people “go forth without the camp” for their own sanctification. You cannot grow in grace to any high degree while you are conformed to the world. The life of separation may be a path of sorrow, but it is the highway of safety; and though the separated life may cost you many pangs, and make every day a battle, yet it is a happy life after all. No joy can excel that of the soldier of Christ: Jesus reveals Himself so graciously, and gives such sweet refreshment, that the warrior feels more calm and peace in his daily strife than others in their hours of rest. The highway of holiness is the highway of communion. It is thus we shall hope to win the crown if we are enabled by divine grace faithfully to follow Christ “without the camp.” The crown of glory will follow the cross of separation. A moment’s shame will be well recompensed by eternal honour; a little while of witness-bearing will seem nothing when we are “for ever with the Lord.

If that is the case, then I wonder whether it isn’t better to read both the uses of “behold” in the scene by the cross as drawing the eyes of the person being addressed to Jesus. He is urging his mother whom he here greets as “Woman” as though she were Eve, to behold him, her son. In doing so he is both indicating the old creation going out of being which is killing her son, and indicating to her that she is in travail with him for a birthing that is taking place now. Then he draws the eyes of the beloved disciple towards himself as mother indicating that in his going to death he is bringing to birth a new family. From that hour a new family is being born, and it makes perfect sense for the relationship of Mary and the beloved disciple to be recast as one in which they are of the same generation. The elective family which has been brought into being by Jesus’ birthing stretches towards and welcomes into it the woman whose motherhood was both honoured and yet had its cultural meaning transformed as it was stretched into a sisterhood in the new creation.

But these self-appointed teachers lack personal experience, and do not even listen when others speak to them. Relying solely on their own self-assurance, they order their brethren to wait on them like slaves. They glory in this one thing: to have many disciples. Their main objective is to ensure that, when they go about in public, their retinue of followers is no smaller than those of their rivals. They behave like mountebanks rather than teachers. They think nothing of giving orders, however burdensome, but they fail to teach others by their own conduct. Thus they make their purpose obvious to all: they have insinuated themselves into a position of leadership, not for the benefit of their disciples, but to promote their own pleasure.

Jesus told the disciples, “Apart from me you can do nothing” (John 15:5). Really? Nothing? The fact is that we’re dependent on God for every single breath and heartbeat. When he says stop, our heart ceases. James affirmed this: Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”—yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, “If the Lord wills, we will live and do this or that.” As it is, you boast in your arrogance. All such boasting is evil. (James 4:13–16)

Clearly, we view Jesus from a considerable historical distance, but, even though Jesus is a historical figure, he is at the same time a timeless figure. He was excruciatingly realistic about human weaknesses, forthright in moral judgment about sin, and active in solving the needs of the poor and hurting. His teachings show how we might be kingdom citizens, and his self-sacrifice shows the extent to which love can go. Indeed, what makes Christian ethics Christian might be summed up in this way: being like the Master and doing as the Master does.

The disciples were together, with the doors locked for fear…. —John 20:19 (NIV) After eighteen years, Pastor John preached his last sermon at our church. We honored him and his wife, Diane, with music and skits based on a popular radio program. As the host, I closed by saying, “Please come back next week! Even though two key players are leaving, make no mistake: God will always be the star of our church and He isn’t going anywhere. We all have access to Him through His Son and agent Jesus Christ. The entire production, every week, is guided and directed by the Holy Spirit.” Several members of our congregation thanked me for reminding them that a pastor, no matter how beloved, is not the Messiah. I spoke those words confidently, and yet seeing John’s empty office was unsettling. Was it like an empty tomb? Or was it just an office waiting to be filled by another key player who is not a star? There is a definite Good Friday feel to our church this week, even though Easter has come and gone. Attendance had doubled within four years of John’s arrival at our church. He eventually welcomed over seven hundred new members. Some moved away, some died, and many others will probably leave now that John is gone. To many of us, John was our church. But I hope we look to God first in our search for new leadership. I hope Jesus gives us that access. I hope the Holy Spirit directs us not just to a new pastor but to a new understanding of what we can be without John. I hope. Dear God, please allow us to become the humble leaders we are searching for. —Tim Williams Digging Deeper: Acts 20:28; 1 Cor 12:12–26

We are called to go make disciples, but how do disciples live? How do we function in the world—in our marriages, families, schools and places of business? How do we live as salt and light in the society?

April 24 The Warning against Wantoning Notwithstanding in this rejoice not, that the spirits are subject unto you. Luke 10:20 As Christian workers, worldliness is not our snare, sin is not our snare, but spiritual wantoning is, viz.: taking the pattern and print of the religious age we live in, making eyes at spiritual success. Never court anything other than the approval of God, go “without the camp, bearing His reproach.” Jesus told the disciples not to rejoice in successful service, and yet this seems to be the one thing in which most of us do rejoice. We have the commercial view—so many souls saved and sanctified, thank God, now it is all right. Our work begins where God’s grace has laid the foundation; we are not to save souls, but to disciple them. Salvation and sanctification are the work of God’s sovereign grace; our work as His disciples is to disciple lives until they are wholly yielded to God. One life wholly devoted to God is of more value to God than one hundred lives simply awakened by His Spirit. As workers for God we must reproduce our own kind spiritually, and that will be God’s witness to us as workers. God brings us to a standard of life by His grace, and we are responsible for reproducing that standard in others. Unless the worker lives a life hidden with Christ in God, he is apt to become an irritating dictator instead of an indwelling disciple. Many of us are dictators, we dictate to people and to meetings. Jesus never dictates to us in that way. Whenever Our Lord talked about discipleship, He always prefaced it with an “IF,” never with an emphatic assertion—“You must.” Discipleship carries an option with it.

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. Matthew 28:19–20, NKJV

Ministry is following Jesus and fishing for people. It is being a disciple and making disciples. It is growing and going. It is learning and evangelizing. It is being saved and leading others to do the same.

The reason the teenagers I worked with were able to make disciples of Jesus was that they believed they were the church. For them, church wasn’t something you go to. Church was something you are.

Jesus (to the disciples): Let the children come to Me, and don’t ever stand in their way, for this is what the kingdom of God is all about. 15Truly anyone who doesn’t accept the kingdom of God as a little child does can never enter it. 16Jesus gathered the children in His arms, and He laid His hands on them to bless them. 17When He had traveled on, a young man came and knelt in the dust of the road in front of Jesus. Young Man: Good Teacher! What must I do to gain life in the world to come? Jesus: 18You are calling Me good? Don’t you know that God and God alone is good? 19Anyway, why ask Me that question? You know the Commandments of Moses: “Do not murder, do not commit adultery, do not steal, do not slander, do not defraud, and honor your father and mother.”* Young Man: 20Yes, Teacher, I have done all these since I was a child. 21Then Jesus, looking at the young man, saw that he was sincere and responded out of His love for him. Jesus: Son, there is still one thing you have not done. Go now. Sell everything you have and give the proceeds to the poor so that you will have treasure in heaven. After that, come, follow Me. 22The young man went away sick at heart at these words because he was very wealthy, 23and Jesus looked around to see if His disciples were understanding His teaching. Jesus (to His disciples): Oh, it is hard for people with wealth to find their way into God’s kingdom! Disciples (amazed): 24What? Jesus: You heard Me. How hard it is to enter the kingdom of God [for those who trust in their wealth]!* 25I think you’ll see camels squeezing through the eye of a needle before you’ll see the rich celebrating and dancing as they enter into the joy of God’s kingdom! 26The disciples looked around at each other, whispering. Disciples (aloud to Jesus): Then who can be liberated? Jesus (smiling and shaking His head): 27For human beings it is impossible, but not for God: God makes everything possible. Peter: 28Master, we have left behind everything we had to follow You. Jesus: 29That is true. And those who have left their houses, their lands, their parents, or their families for My sake, and for the sake of this good news 30will receive all of this 100 times greater than they have in this time—houses and farms and brothers, sisters, mothers, and children, along with persecutions—and in the world to come, they will receive eternal life. 31But many of those who are first in this world shall be last in the world to come, and the last, first.

Like it or not, following Jesus is a group activity, something we’re supposed to do together. We might not always do it within the walls of church or even in an organized religion, but if we are to go about making disciples, confessing our sins, breaking bread, paying attention, and preaching the Word, we’re going to need one another. We’re going to need each other’s help. The

One final example of the Lord treating the future as a “maybe” must suffice. In the Garden of Gethsemane Jesus “threw himself on the ground and prayed, ‘My Father, if it is possible, let this cup pass from me’” (Matt. 26:39, emphasis added). If anything was predestined and foreknown from the creation of the world it was that the Son of God was going to be killed (Acts 2:23; 4:28; Rev. 13:8 NIV). Indeed, Jesus himself had been teaching this very truth to his disciples (Matt. 12:40; 16:21; John 2:19). Yet here we find Jesus making one last attempt to change his Father’s plan, “if it is possible.” Does this prayer not reveal Jesus’ conviction that there was at least a theoretical possibility that another course of action could be taken at the last moment? Of course, in this instance it was not possible. There were other times in Scripture when God was unwilling to change his mind (cf. Num. 23:19; 1 Sam. 15:29; Ezek. 24:14; Zech. 8:14). Yet this doesn’t negate the fact that Jesus’ prayer presupposes that divine plans and possible future events are in principle alterable. And this means that the future is partly open, even if in this instance Jesus’ own fate was not. Other

When I had the revelation of Jesus, He spoke to me about having a new identity in Him, and that He was going to give me a new name. I was being made new, and I understood the words from 2 Corinthians 5:17—“Therefore if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (NIV). Names are very significant in Middle-Eastern culture. I believe they represent nature and are prophetic. What you are called, you are destined to become. In Genesis 17:5 God changed Abram’s name (meaning “Exalted Father”) to Abraham, meaning “Father of many”—this was his inheritance. The Lord also changed his wife’s name from Sarai to Sarah (verse 15). Sarai means “Argumentative,” but then God changed the last two letters to ah, a symbol of His breath. The ah of Jehovah makes Sarai new. Her identity is changed: Sarah means “Princess.” She is the daughter of the King. Jesus also renewed the names of His disciples, especially the three closest to Him, including Simon to Peter the Rock.

Of course, there are many different topics and teachings that go into the full picture of making mature disciples. The process ultimately takes a lifetime.

the Trinitarian Benediction says, "May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all" (2 Corinthians 13:14).   Matthew 28:19 has a particular relevance to this doctrine: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." This verse does not say:   "…into the names of the Father and of the Son and of the Holy Spirit." "…into the name of the Father, and into the name of the Son, and into the name of the Holy Spirit." "…into the name of Father, Son, and the Holy Spirit."   The first two would imply that there are three

there is only one mission Jesus ever gave the church: “Go and make disciples.

The hubbub subsided somewhat. Everyone wanted to know what Charlie Swim thought. “The problem here is that Washington politicians haven’t had the guts to impeach Soetoro. And I’ll tell you why. He’s black. They’re afraid of being called racists. If Soetoro had been white, he’d have been thrown out of office years ago. Rewriting the immigration laws; refusing to enforce the drug laws; siccing the IRS on conservatives; having his spokespeople lie to the press, lie to Congress, lie to the UN; rewriting the healthcare law all by himself; thumbing his nose at the courts; having the EPA dump on industry regardless of the costs; admitting hordes of Middle Eastern Muslims without a clue who they were. . . . Race in America—it’s a toxic poison that prevents any real discussion of the issues. It’s the monkey wrench Soetoro and his disciples have thrown into the gears that make the republic’s wheel turn. And now this! Already the liberals are screaming that if you are against martial law, you’re a racist; if anyone calls me a racist, he’s going to be spitting teeth.

Even as the apostle Paul described his mission to unbelievers, so it is the primary task of all Christians to reach out to the lost “to open their eyes, in order to turn them from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in [Christ]” (Acts 26:18; see also Exodus 19:6; 1 Peter 2:5, 9). If we do not evangelize the lost and make disciples of new converts, nothing else we do for people—no matter how beneficial it seems—is of any eternal consequence. Whether a person is an atheist or a theist, a criminal or a model citizen, sexually promiscuous and perverse or strictly moral and virtuous, a greedy materialist or a gracious philanthropist—if he does not have a saving relationship with Christ, he is going to hell.

When spheres of influence like academia, media, entertainment, and politics overlap, they produce a counterfeit of Jesus’s command to “go make disciples of nations.

Sometimes our translations may give the impression that ‘go’ is the emphasis of the command, but the main verb of the sentence is ‘make disciples’, with three subordinate participles hanging off it: going (or ‘as you go’), baptizing and teaching. ‘Baptizing’ and ‘teaching’ are the means by which the disciples are to be made. Whatever else baptism might symbolize or involve, here it refers to the initiation of disciples into repentance and submission to the authoritative Jesus, the reigning Lord of the world.

Christ makes clear that Christianity is not a path to more comforts, higher status, or greater ease in this world..Here are the days when holding fasting to the gospel, actually believing the Bible, and putting it into practice will mean risking your reputation, sacrificing your social status, disagreeing with your closest family and friends, jeopardizing your economic security and earthly stability, giving away your possessions, leaving behind the accolades of the world, and..potentially losing your life..it is not possible to love the poor and live in unabated luxury..authentic tolerance doesn't mask truth but magnifies it, showing us how to love and serve one another in view of our differences..we spend the majority of our time sitting as spectators in services that cater to our comforts. Even in our giving to the church, we spend the majority of our money on places for us to meet, professionals to do the ministry, and programs designed around us and our kids..Jesus' main point is not that going to a funeral is wrong, but that his Kingdom will not take second place to anyone or anything else..Even more important than honoring the dead was proclaiming the Kingdom to those who were dying..Jesus knew that as great as people's earthly needs were, their eternal need was far greater..the ultimate priority of his coming was not to relieve suffering..his ultimate priority in coming to the world was to sever the root of suffering: sin itself..He came not just to give the poor drinking water for their bodies but to give people living water for their souls. He came not just to give orphans and widows a family now but to give them a family forever. He came not just to free girls from slavery to sex but to free them from slavery to sin. He came not just to make equality possible on earth but to make eternity possible in heaven..If all we do is meet people's physical needs while ignoring their spiritual need, we miss the entire point..We testify with our lips what we attest with our lives..giving a cup of water to the poor is not contingent upon that person's confession of faith in Christ..it is in addressing eternal suffering that we are most effective in alleviating earthly suffering..This commission is not just a general command to make disciples among as many people as possible. Instead, it is a specific command to make disciples among every people group in the world..Jesus has not given us a commission to consider; he has given us a command to obey..it seems that Jesus knows as soon as this man returns to his family, the lure to stay will be strong..It is not uncommon for the lure of family love to lead to faithless living..Following Jesus doesn't just entail sacrificial abandonment of our lives; it requires supreme affection from our hearts..I can slowly let indecision become inaction..delayed obedience becomes disobedience..If I'm walking by a lake and see a child drowning, I don't stop and ponder what I should do. Nor do I just stand there praying about what action to take. I do something..My purpose in putting these realities before us is not to cause us to collapse under their weight. To be certain, God alone is able to bear these global burdens..proclaim the gospel not under a utopian illusion that you or I or anyone or everyone together can rid this world of pain and suffering. That responsibility belongs to the resurrected Christ.

the extent to which Mormons wish to continue to dissociate themselves from any of the three major branches of Christianity makes it harder for them to credibly claim to be Christian at the same time. Imagine a young man raised in a not overly devout LDS home today who begins to go around describing a vision he had received in which he saw three identical looking men who identified themselves as Father, Son, and Holy Ghost. They instructed him to associate with no existing church but to await further revelation. Eventually an angel guides him to dig up silver tiles that are covered with writing he cannot read but looks a little like pictographs on totem poles. Later he announces he has been enabled by God’s Spirit to translate them. They tell the story of a group of Mormons who migrated to the Yukon in the late nineteenth century and who mingled with the Inuit there until they were all killed off except for one who had buried these tiles with their story engraved on them. Later God reveals to this young man extensive instructions for the founding of a new group restoring the original Mormonism of Joseph Smith, which had begun to be corrupted by Brigham Young, lost its moorings considerably in the mid-twentieth century, was reformed and improved by LDS church president Ezra Taft Benson but still needs a full restoration. After all, Joseph Smith died before he could pass on his authority to his divinely ordained successor, so no existing Mormons have true priesthood authority. The Salt Lake City-based Mormons, the rural Utah fundamentalist Mormons, and the Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter-day Saints) are all illegitimate, and it is time to restore original Mormonism under the leadership of this upstart young man. Anyone who wants to be in God’s best graces has to be baptized into the new church this man is organizing, which is to be called the Restored Church of our Holy Lord Jesus Christ of Last-day Disciples. Existing Mormon baptisms are not good enough for membership in his church. Indeed, this new Restored Church is the one true church on the entire planet. At the same time, it wants to call itself Mormon and be treated as fully Mormon by the Quorum of the Twelve and the First Presidency in Salt Lake City, by all the renegade fundamentalist Mormons, and by the Community of Christ. What is the likelihood that anyone in these three groups would agree? Yet that is very close to how the rest of Christendom perceives, rightly or wrongly, the desires of the Church of Jesus Christ of Latter-day Saints.

The New Testament is not very helpful about family values. Jesus, unmarried at an age when most Jewish men were husbands and fathers, exhibits a cavalier attitude toward families as he gathers his followers around him. Think about the call of the disciples from their wives' point of view: Jesus meets Peter and Andrew, James and John, as they are tending their nets. he says, "Follow me," and immediately they abandon their livelihood without a second thought. They abandon their families as well: did they ever go home to tell their wives that they would not be there for dinner? Did they make any provision for their families? When, in my imagination, I translate this story into the present time, were I the wife of Peter, Andrew, James, or John, I would be furious. "You did what? What about the health plan? Your pension? College for the children? Are you planning on coming back sometime? How am I going to manage? Who will look after the children if I have to get a job?" ... Jesus might have been an effective healer, but he also certainly knew how to disrupt a household.

Although the Great Commission is usually translated, “Go and make disciples,” the verb for “go” is better translated “going” or “as you go.” In other words, the “going” Jesus is talking about is not a special event, such as a mission trip. Instead, we are to make disciples as we go to work, as we go to school, as we go out into our neighborhood. As you go, walk as Jesus walked! This truly is an everyday command you are to live every day as you go—wherever you go.

We today know that only too well: someone may carry, and transmit, the Covid-19 virus without knowing they have it. So the natural inclination of a Jesus-follower, to obey Jesus’ call to go and help at the place of danger, even at the risk of one’s own life, looks rather different when that apparently heroic action might easily make matters worse. The generous one-dimensional desire to be a hero, to ‘do the right thing’, needs to be rounded out with the equally generous willingness to restrain apparent heroism when it might itself bring disaster. Yet this cannot become an excuse for doing nothing. Out of lament must come fresh action. At the very least, clergy (properly trained, authorized and protectively clothed) must be allowed to attend the sick and dying. If, as sometimes seems to be the case, secular doctors suppose that such ministry is superfluous, this must be challenged at every level. As we thank God that in the last two or three centuries the long-term calling of the Church to bring healing and hope has been shared in the wider secular world, we must work with the medical profession, not least to ensure a fully rounded, fully human approach. This applies particularly when people are near the point of death; the hospice movement of the last fifty years has been largely a Christian innovation, privately funded, witnessing to a hope that secular medicine has sometimes ignored. The call to Jesus’ followers, then, as they confront their own doubts and those of the world through tears and from behind locked doors, is to be sign-producers for God’s kingdom. We are to set up signposts–actions, symbols, not just words–which speak, like Jesus’ signs, of new creation: of healing for the sick, of food for the hungry, and so on. This means things like running food banks, working in homeless shelters, volunteering to help those visiting relatives in prisons, and so on. These can be rewarding tasks but they, and all similar things, are also demanding. For them we will need, as Mary, Thomas and the disciples in the upper room needed, the living presence of Jesus, and the powerful breath of his Spirit. That is what we are promised.

Although he said more about hell than most other subjects, Jesus had a very short fuse with those who appeared enthusiastic about the idea of people suffering eternally. Once, after being rejected by a village of Samaritans, Jesus’ disciples asked him for permission to call fire down from heaven to destroy the Samaritans. Jesus’ response was to rebuke his disciples for thinking such a harsh thing.[1] His response makes me wonder what to do with a subject like hell. On one hand, Jesus indicated that the fire of hell is an appropriate punishment for sin.[2] On the other, he got very upset with anyone suggesting that someone else should go there...Howard Thurman, a predecessor to Dr. King and an African American scholar and minister, gave a lecture at Harvard in 1947 during the pre–civil rights era. In that lecture he shared these words: “Can you imagine a slave saying, ‘I and all my children and grandchildren are consigned to lives of endless brutality and grinding poverty? There’s no judgment day in which any wrongdoing will ever be put right?’”[15] Volf and Thurman are saying the same thing: if there is no final judgment, then there is really no hope for a slave, a rape victim, a child who has been abused or bullied, or people who have been slandered or robbed or had their dignity taken from them. If nobody is ultimately called to account for violence and oppression, then the victims will not see justice, ever. They will be left to conclude the same thing that Elie Wiesel concluded after the Holocaust stripped him of his mother, his father, his sister, and his faith: “I was alone, terribly alone in a world without God. . . . Without love or mercy.”[16] If we insist on a universe in which there is no final reckoning for evil, this is what we are left with. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy. What I’m saying here is that we need a God who gets angry. We need a God who will protect his kids, who will once and for all remove the bullies and the perpetrators of evil from his playground. Those who cannot or will not appreciate this have likely enjoyed a very sheltered life and are therefore naive about the emotional impact of oppression, cruelty, and injustice. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy.

The most disheartening place I visited, which will go unnamed here, was a former communist-bloc nation where the church actually suffered little overt persecution.... Once that nation's churches had made their go-along-get-along strategy for survival a central tenant of their faith, they pretty much forgot the very last instruction Jesus gave His followers - to go and make disciples. Since the government concluded that the church posed little threat and would probably soon wither and die, there was no need for concerted persecution to control believers. These compromised churches had shackled themselves. These believers had failed to share their faith or speak for themselves. They had failed to speak for others when thousands of Jews were slaughtered just blocks from their church's headquarters. They allowed the communist leadership to share space inside their denominational offices. Why would they ever face persecution when they had already surrendered almost everything?

When people unqualified for leadership start making the decisions of spiritual leaders, they will make many bad decisions that will not take the church in the direction God would have it go.

We are all captive to our traditions and influenced by them more than we realize. And the effect of tradition and long practice is not always that some terrible error becomes entrenched; more often it is that our focus shifts away from our main task and agenda, which is disciple-making. We become so used to doing things one way (often for good reason at first) that important elements are neglected and forgotten, to our cost. We become imbalanced, and then wonder why we go in circles.

Making the Transitions The life-and-death question for each of our churches and denominations may boil down to this: are we a club for the elite who pretend to have arrived or a school for disciples who are still on the way? BRIAN MCLAREN, FINDING OUR WAY AGAIN

First, the lie of the poverty spirit has convinced many people that being poor is more spiritual and godly than being wealthy. In much of the Church, a stigma exists that says that those who have a lot of money must be sinful. The truth is, it is not what one has that makes one evil; it is what one loves that makes one evil. The Bible does not say that having money is evil, but that loving money leads to evil: “For the love of money is a root of all kinds of evil” (1 Tim. 6:10). This is a crucial distinction. Much of the misunderstanding on this issue stems from the story of the rich young ruler in Mark 10. This man came to Jesus, telling him of all the things he had done to please God. He then asked, “What else should I do?” In response, Jesus told him to sell everything he had and give the money to the poor. After hearing this, the young man became sorrowful and realized that he loved money more than he loved God. The Bible says he walked away sad, leaving Jesus behind. Afterward, Jesus told His disciples that it is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God. Jesus had identified the one thing in this young man’s life that he loved more than God—money. Because money was an idol in this man’s life, he needed to sell all in order to follow Jesus. But this is not true for all people everywhere. Many Christians have misinterpreted Jesus’ statement, thinking that it is impossible to be a Christian and be wealthy. Jesus did not say it was impossible for a rich person to be saved, only that it was more difficult. This is because when people have great riches and do not know Jesus, they have a tendency to become dependent on their financial standing and the lifestyle that their wealth provides. In order to accept Jesus, they have to make Him first in their lives.

It is difficult to place Jesus of Nazareth squarely within any of the known religiopolitical movements of his time. He was a man of profound contradictions, one day preaching a message of racial exclusion (“I was sent solely to the lost sheep of Israel”; Matthew 15:24), the next, of benevolent universalism (“Go and make disciples of all nations”; Matthew 28:19); sometimes calling for unconditional peace (“Blessed are the peacemakers for they shall be called the sons of God”; Matthew 5:9), sometimes promoting violence and conflict (“If you do not have a sword, go sell your cloak and buy one”; Luke 22:36).

And Jesus said unto his disciples, "Go into all the world, teaching all men to live any way they want, and urging each to find his or her own path to God. Let not any one of you make someone feel inferior or victimized because of their beliefs. Above all, be tolerant. Verily, verily, I say unto you that what you believe and how you live do not matter, so long as you are sincere. Leaving that place, Jesus led His disciples to Jerusalem where they broke bread at Club Upper Room. There he addressed them again, saying, "I am one of the ways, one of the truths, and just one possible life. If you are basically a good person, you're okay in my book. And if you choose to come to the Father (or Mother, if you prefer) through Me, that's cool. Now go forth to live according to whatever feels good to you." And there was much rejoicing.

Matthew 28:19-20—Therefore go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,  (20) teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age." Amen.

Don’t follow me. Follow Him. Imprint on Him.

me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while

Jesus had set out with the Twelve, but they were gradually joined by an ever-increasing crowd of pilgrims. Matthew and Mark tell us that as he was leaving Jericho there was already “a great multitude” following Jesus (Mt 20:29; Mk 10:46). An incident occurring on this final stretch of the journey increases the expectation of the one who is to come and focuses the wayfarers’ attention upon Jesus in an altogether new way. Along the path sits a blind beggar, Bartimaeus. Having discovered that Jesus is among the pilgrims, he cries out incessantly: “Jesus, Son of David, have mercy on me!” (Mk 10:47). People try to calm him down, but it is useless, and finally Jesus calls him over. To his plea, “Master, let me receive my sight”, Jesus replies, “Go your way; your faith has made you well.” Bartimaeus could see again, “and he followed [Jesus] on the way” (Mk 10:48-52). Now that he could see, he became a fellow pilgrim on the way to Jerusalem. The Davidic theme and the accompanying Messianic hope now spread to the crowd: Was it possible that this Jesus, with whom they were walking, might actually be the new David for whom they were waiting? As he made his entrance into the Holy City, had the hour come when he would reestablish the Davidic kingdom? The preparations that Jesus makes with his disciples reinforce this hope. Jesus comes from Bethphage and Bethany to the Mount of Olives, the place from which the Messiah was expected to enter. He sends two disciples ahead of him, telling them that they will find a tethered donkey, a young animal on which no one has yet sat. They are to untie it and bring it to him. Should anyone ask by what authority they do so, they are to say: “The Lord has need of it” (Mk 11:3; Lk 19:31). The disciples find the donkey. As anticipated, they are asked by what right they act; they give the response they were told to give—and they are allowed to carry out their mission. So Jesus rides on a borrowed donkey into the city and, soon afterward, has the animal returned to its owner. To today’s reader, this may all seem fairly harmless, but for the Jewish contemporaries of Jesus it is full of mysterious allusions. The theme of the kingdom and its promises is ever-present. Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport (cf. Pesch, Markusevangelium II, p. 180). The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode.

ENLARGING OUR HORIZONS Most of us as Christians tend to think of the sovereignty of God only in terms of its immediate effect upon us, or our families or friends. We're not too interested in the sovereignty of God over the nations and over history unless we are consciously and personally affected by that history. We are only vaguely interested in the political turmoil and wars of distant nations unless, for example, a missionary friend of ours can't get an entrance visa to his country of ministry. But we must remember that God promised to Abraham and to his seed that all nations will be blessed through Christ (Genesis 12:3, 22:18; Galatians 3:8). Someday that promise will be fulfilled for, as recorded in Revelation 7:9, John saw "a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb." God has a plan to redeem people from all nations and to bless all nations through Christ. However, as we look around the world today what do we see? We see over one-half of the world's population living in countries whose governments are hostile to the gospel, where missionaries are not allowed, and where national Christians are severely hindered from proclaiming Christ. How do we trust God for the fulfillment of His promises when the current events and conditions of the day seem so directly contrary to their fulfillment? We can take a lesson from the example of Daniel. Daniel understood from the Scriptures in the prophecy of Jeremiah that the desolation of Jerusalem would last seventy years, and realizing that seventy years was almost complete, Daniel set himself to pray (see Daniel 9). He recognized that his people were in exile because of their sins and he recognized that a sovereign God, and only a sovereign God, could restore them from their exile. He trusted in the sovereignty and faithfulness of God, therefore he prayed. We might say he pleaded God's promise to Jeremiah. Neither God's sovereignty nor His promise to restore the exiles caused Daniel to lapse into a fatalistic, do-nothing attitude. Daniel realized that God's sovereignty and God's promise were intended to stimulate him to pray. Because God is sovereign, He is able to answer. Because He is faithful to His promises, He will answer. Daniel prayed and God answered. As we saw in chapter four, God moved the heart of the Persian king to permit and even encourage all the exiles who wanted to, to return to Jerusalem to rebuild the Temple. As we look at the condition of the world today, so utterly hostile to the gospel, we must also look at the sovereignty of God and at His promises. He has promised to redeem people from every nation, and He has commanded us to make disciples of all nations, We must, then, trust God by praying. Some will go to Those nations as God opens doors, but all of us must pray. We must learn to trust God, not only in the adverse circumstances of our individual lives, but also in the adverse circumstances of the Church as a whole. We must learn to trust God for the spread of the gospel, even in those areas where it is severely restricted. God is sovereign over the nations. He is sovereign over the officials of our own government in all their actions as they affect us, directly or indirectly. He is sovereign over the officials of government in lands where our brothers and sisters in Christ suffer for their faith in Him. And He is sovereign over the nations where every attempt is made to stamp out true Christianity. In all of these areas, we can and must trust God.

ENLARGING OUR HORIZONS Most of us as Christians tend to think of the sovereignty of God only in terms of its immediate effect upon us, or our families or friends. We're not too interested in the sovereignty of God over the nations and over history unless we are consciously and personally affected by that history. We are only vaguely interested in the political turmoil and wars of distant nations unless, for example, a missionary friend of ours can't get an entrance visa to his country of ministry. But we must remember that God promised to Abraham and to his seed that all nations will be blessed through Christ (Genesis 12:3, 22:18; Galatians 3:8). Someday that promise will be fulfilled for, as recorded in Revelation 7:9, John saw "a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb." God has a plan to redeem people from all nations and to bless all nations through Christ. However, as we look around the world today what do we see? We see over one-half of the world's population living in countries whose governments are hostile to the gospel, where missionaries are not allowed, and where national Christians are severely hindered from proclaiming Christ. How do we trust God for the fulfillment of His promises when the current events and conditions of the day seem so directly contrary to their fulfillment? We can take a lesson from the example of Daniel. Daniel understood from the Scriptures in the prophecy of Jeremiah that the desolation of Jerusalem would last seventy years, and realizing that seventy years was almost complete, Daniel set himself to pray (see Daniel 9). He recognized that his people were in exile because of their sins and he recognized that a sovereign God, and only a sovereign God, could restore them from their exile. He trusted in the sovereignty and faithfulness of God, therefore he prayed. We might say he pleaded God's promise to Jeremiah. Neither God's sovereignty nor His promise to restore the exiles caused Daniel to lapse into a fatalistic, do-nothing attitude. Daniel realized that God's sovereignty and God's promise were intended to stimulate him to pray. Because God is sovereign, He is able to answer. Because He is faithful to His promises, He will answer. Daniel prayed and God answered. As we saw in chapter four, God moved the heart of the Persian king to permit and even encourage all the exiles who wanted to, to return to Jerusalem to rebuild the Temple. As we look at the condition of the world today, so utterly hostile to the gospel, we must also look at the sovereignty of God and at His promises. He has promised to redeem people from every nation, and He has commanded us to make disciples of all nations, We must, then, trust God by praying. Some will go to Those nations as God opens doors, but all of us must pray. We must learn to trust God, not only in the adverse circumstances of our individual lives, but also in the adverse circumstances of the Church as a whole. We must learn to trust God for the spread of the gospel, even in those areas where it is severely restricted. God is sovereign over the nations. He is sovereign over the officials of our own government in all their actions as they affect us, directly or indirectly. He is sovereign over the officials of government in lands where our brothers and sisters in Christ suffer for their faith in Him. And He is sovereign over the nations where every attempt is made to stamp out true Christianity. In all of these areas, we can and must trust God.

he’s going to move his throne here, I believe that means he is going to make Iran a sending country—a base camp, as it were—from which thousands, perhaps tens of thousands, of Iranian followers of Christ will fan out throughout the Middle East and around the world, preaching the gospel, making disciples, planting churches, and advancing the Kingdom of Christ. Iran is not doomed, my dear ones. Iran is on the verge of one of the greatest spiritual awakenings in the history of mankind. We are about to begin exporting the Jesus Revolution, not the Islamic Revolution. I know it looks very dark now, but the Truth is about to dawn on the Persian people.

To make ourselves pliable suggests that we will have a willingness to follow God in all things. Even as Jesus said to the disciples, “Follow Me.” Following Him is a call to die: To die to everything in this world, that we can live for Him and Him alone. When we prepare our hearts in this, it makes us pliable and teachable. God speaks to those who are listening. He never wastes a word and nothing is ever spoken in vain. Every word is for eternal life, so the more we hear Him and the more we obey, the better. He is always speaking, but if you aren’t hearing the Lord, the question is, “are you really listening?” He has much to say to you always, in everything you do. When you go to the store, while you’re at work, when you eat, when you wake up, and when you go to bed. He’s always speaking, but you need to be listening. He speaks to lead you in a daily walk, and if you’re