Ecclesiastes 3:9-11

• 9 What gain has the worker from his toil? ¹⁰ I have seen the business that God has given to the children of man to be busy with. ¹¹ He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.

My family and I had the opportunity to visit my parents recently. We had a great time eating and enjoying each other’s company. During the visit, I felt the urge to write, but I also felt the Spirit telling me to wait and be in the moment. I think I understand why I waited. I was able to reflect on what visits with my parents used to be like. It was me driving late, taking a nap, and maybe talking a little bit, only to get up the next day and drive around with my friends looking for things to do. I didn’t value the time as much as I do now. And age will certainly bring what’s important into better perspective for those who are paying attention. This trip was by no means somber. There was plenty of laughter and activity, and even a little tension between my dad and me for a few hours as I tried to help and he put me in my place, letting me know he was still holding the torch. It was quite nostalgic.

As I reflected on my trip, I thought about time and the pressure it brings to our world. I then began to sit with Solomon’s words. I can testify that God has indeed made things beautiful in time, regarding my family. As time has marched on, maturity, revelation, and vulnerability have allowed God to do some amazing things in my family. Salvation, healing, service, and answered prayers have all happened to us over time. And I am sure many with similar testimonies will tell you that walking through the moments between the beauty can feel burdensome, questioning the point of faithfulness and sometimes hoping God would be unfaithful and let you live the life you want without the burden of your assignment consistently sitting on your shoulders. The assignment is deeper than speaking from a pulpit; it’s a life lived out in patience before onlookers who can’t see or appreciate the pressure patience puts on those who understand time constraints.

• Psalm 90:12 So teach us to number our days
  that we may get a heart of wisdom.

Scripture calls us to number our days, but Solomon explains that in that numbering there is an end. No matter how well you number your days, how wisely you use your time, or how beautifully God made things for you to see, days still come to an end. And this can be a bleak outlook for many people who are advanced in years. When Jesus was presented at the temple, a man named Simeon, wise and astute about who Jesus was going to be for Israel, says this:

• 29“Lord, now you are letting your servant depart in peace,
  according to your word;
  ³⁰ for my eyes have seen your salvation
  ³¹ that you have prepared in the presence of all peoples,
  ³² a light for revelation to the Gentiles,
  and for glory to your people Israel.”

God made things beautiful for Simeon, who was living under Roman rule, but that did not change the reality of his departing. Time faithfully spent still ends in death, but his hope was in the future God had prepared for the people coming behind him. But was that it for Simeon? Can we as believers handle a life lived faithfully only to have a few beautiful moments here and there? If we reflect on the state of Christianity in America, many (not all) are hyper-focused on purpose and accomplishment amid a diminishing time frame. Now I am in no way insinuating that wasting time is appropriate. But I am saying that time spent experiencing the beauty God brings is not the totality of our experience with God and time overall. The wisdom of Solomon tells us there is more. Simeon experienced the beauty of his faithfulness, but God was preparing him for more than he could fathom, also.

The Adverb Also

An adverb is a word used to give more information. Adverbs provide clarification. An example of an adverb is, “The elections are happening soon.” Soon gives us a time frame and clarity about when the election is happening. I know you don’t need a lesson in linguistics, but with Solomon’s usage of the word in verse 11, I believe he is clarifying something for those burdened with their ideas of time, exploits, and duty.

The adverb I want to focus on in Ecclesiastes is “also”. In verse 11, things being made beautiful in God’s time can be consolatory, but is that all that God has for his people? Now, obviously we know that God has and wants more for us, but the way we view time may say otherwise. Good stewardship of time is righteous, but even the best stewardship leads us to the end of a life that others may have lived in some form or fashion before us. Others have been great spouses, successful businesspeople, amazing parents, wealthy, and prominent in their spiritual lives. Some have done it for God, and others have not. But as Solomon tells us, there is nothing new under the sun. So, when we set our sights on the hope that God will make things beautiful in their time, Solomon’s wisdom also answers an often-unspoken question. Is there more than this?

“Also” speaks to something that goes beyond our current desires now. Yes, God will work things out now; yes, God will allow us to see the fulfillment of our hopes in this life, and “also.” Also, answers the question of whether there is more. And the answer is yes.

What Solomon writes from his God-given wisdom is echoed by Paul in Romans 8:18

• For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.

There is something greater than the sum of our work. Solomon says it is eternity placed internally. Paul says that even suffering is not worthy to be compared with what God has placed in us.

Revelation and Resurrection

The time invested into God’s work here on earth is a matter of revelation. Our work reveals God to others, which is why it requires faithfulness (Matt 5:16). But no matter the amount of revelation and change brought into the world, there is still a barrier to this work.

Ecclesiastes 3:11 (NLT) says it this way:

• Yet God has made everything beautiful for its own time. He has planted eternity in the human heart, but even so, people cannot see the whole scope of God’s work from beginning to end.

I believe what this is saying is that we cannot know the scope of God’s impact in us and through us here. Needless to say, when we get to him through the resurrection of the dead, the impact we have had may be more far-reaching than we imagined. Because that earthly barrier is biblical and the realm of the unknown impact cannot be understood here, it is pointless to hang our hats on accomplishments that will never tell the full story of God’s work through us.

This should bring us hope that, through our faithfulness, more is being done in the unseen realm than we can understand. This should also lead us to where Solomon was trying to take us: Ecclesiastes 12:13

• That’s the whole story. Here now is my conclusion: Fear God and obey his commands, for this is everyone’s duty.

This is how our time should truly be spent, with family, in the marketplace, in times of leisure. Duty is required of us in each of these spaces because the embodiment of Jesus can impact those around us. If we focus only on how we spend our time so we can be satisfied with the fruits of our labor, we’ll miss the power of the moments between what we consider beautiful. Moments that may be more impactful than the fruit we bear.

Let all moments carry the weight of duty, not simply the burden of time. Presence is as important as stewardship; its roots are far-reaching. God is doing things in unfathomable ways. Remain present and alert in the moments in between as God makes things beautiful. Just wait and see.

In my last article, I expressed my concern about how believers have been lured into debates on social media platforms under the guise of defending the faith, but how these scenarios seem to push people further away from what they have already rejected: Jesus. I don’t want you to think I am against evangelism because it’s clearly a necessary part of our faith. Jesus sends out the disciples to preach the gospel. I reference Luke 10 specifically because in this chapter we hear Jesus give a specific instruction to those who reject the message of the gospel in verse eleven: ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless, know this, that the kingdom of God has come near.’

There is a very clear instruction that those who have rejected the message of the gospel are to be left alone once they have made their decision. The phrase “every place” is said to refer to the message being sent to the Gentile World (Luke 10:1b). Luke, a traveling companion of Paul, uses this Pauline language to point to the gospel message reaching Gentiles even during the ministry of Jesus and his disciples#_ftn1. The importance of this fact regarding our conversation is that we oftentimes separate the happenings in the gospel to only the Jews, insinuating this judgment would not apply to those of Gentile nations because the gospel had not yet reached them. This kind of reading of the text would then justify our habit of badgering people with a gospel that they are openly and willfully rejecting.

The Weight of Results

Before we unpack what the gospel is, I would like to address something we often overlook: the work of the Holy Spirit. Genesis 1:2 -The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. I am reminded of the story of creation, and even as the earth was without form and void, the Spirit was still present. As God spoke, the Spirit moved. With all the emphasis in popular church spaces on how powerful we are as believers, there is still someone more powerful and stable than we are as vessels of the Holy Spirit: the person of the Holy Spirit.

The older I get, the more I become acquainted with my own mortality. I realize that every accomplishment and failure will one day be forgotten in the wake of my death. And with that, I can have a bleak outlook on life, much like we see in Ecclesiastes, where Solomon speaks of everything being meaningless and how there is nothing new under the sun. While this outlook can be bleak, if we view it through the lens of the story of creation, we can find hope. The spirit did not abandon places that were void, dark, and unstable. And as God continued to create, he did so in a way where the seeds of expired fruit would be foundational to the new fruit that would be produced in a future season. So, while rejection of the gospel is common, it does not mean it is final. Our goal, then, is not to seek the joy of accomplishment through conversion alone, but to strive to be consistently good fruit so that, even in our aftermath, we could be used to bring forth more believers in Christ.

I don’t want to be morbid, and that is more of a macro-explanation of my sentiment. A micro-understanding of what I’m saying would be, don’t be afraid to plant the seeds of the gospel and trust that even as you may leave because of rejection, the Spirit of God stays to do the work we could not in our absence. The goal is faithful proclamation at the end of the day.

This brings us to proclamation.

The Gospel Proper

What is the gospel proper? Before seminary, I had never heard of this term before. If I were to explain it briefly, it would be a correct (proper) understanding of the good news (the gospel). I read what I consider to be a powerful article that brought clarity to me titled “Gospel Allegiance” by Dr. Matthew Bates.

There is an important section on the word “faith” and its deeper meaning of “allegiance”. Allegiance to Jesus must entail allegiance to his message. Interestingly, referring back to our scripture in Luke 10, particularly verse 4, there is an instruction: “not to greet anyone on the way.” The commentator parallels this with Galatians 1:16, where Paul explains that he did not confer with anyone upon his own conversion. My understanding is that excessive discussion of the message could dilute its potency (Adamczewski, p. 118). And so there is protection required of this good news. The protection is not an attempt to conceal the gospel, but instead to protect its potency from being convoluted by debates and misnomers that even its proclaimer may not have been able to answer at the time of their assignment.

For some, this would seem unlikely, but instructions are not always understood. Thus, obedience to the instructions may keep us from falling into the snare of premature curiosity; a curiosity that could challenge our allegiance completely. If I told my daughter to please tell my son that I need to talk to him, I would expect her to go. Not ask me “why,” get sidetracked on the phone, or even allow my son to inquire further about the summons. The best thing for my daughter would be to go and deliver the message I gave her. And if my son refused the message, then the next person he would see would be me. I would not expect my daughter to plead with him to answer the call. If his mind is made up to be defiant, then there is not much she could do. Such is the way we are to deliver the gospel. Perhaps we have stopped at way too many social media platforms, churches that preach feel-good messages, and questionable explanations on our way to delivering the “gospel proper”.

Let’s allow Dr. Bates to explain the “gospel proper”.

Early in “Gospel Allegiance,” the gospel proper is described as a “political statement with social implications”#_ftn2. Don’t get nervous; this is not about to turn into an attempt to sway your current political affiliations. But if my explanation is good enough, it just might.

One problem with some of the gospel explanations is summed up with this statement:

• The Romans Road contributes to what Scot McKnight helpfully calls a “salvation culture”—the easy believe-ism associated with Billy Graham and other evangelists—but it does little to cultivate an authentic gospel culture. (pp.29)

The challenge we face in our culture today is that our gospel culture is quite different from the authentic gospel culture described in ancient times. And that is not all our fault. If you live in the West, where religious freedom is a pillar of society as it is in America, then the challenges of persecution may not be as prevalent as they were in the time of the original gospel message. And even that truth has some nuance to it. But the point is that in an effort to make the gospel accessible, it may have become modified.

I do not have time to review what the “gospel is not fully,” but the point of the example is to show us that perhaps we have missed the mark on what we have received and what we are trying to deliver.

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Political Statement

During political seasons, there are usually two groups of individuals I encounter: those who have interwoven Jesus into their political views, whether Democrat or Republican, or those who choose no party and proclaim, “Jesus is my president.”

As Dr. Bates homes in on his argument for the gospel proper, he states, “The gospel is that Jesus is king,” and then proceeds to give ten events necessary to present the gospel proper (p. 69). Special attention is paid to the eighth event: the enthronement of Jesus at the right hand of God as the ruling Christ.

The acceptance of the gospel is to accept Jesus as our kingdom and therefore accept his rules, statutes, and judgments as law. Most people will agree with this statement until we get to the second part of Dr. Bates’ statement that the gospel proper is a “political statement with social implications”. What about these social implications?

Social Implications

Allegiance to Jesus as king is only as effective as the result it produces within a society. I’m going to break away from “Gospel Allegiance” here and suggest something that may not be antithetical to the book but also may not represent the focal point as much.

To say that Jesus is king and to accept the gospel is much more than a proclamation we make and then share, without understanding that our efforts now have to fall within the set parameters of his kingdom.

I often feel cringy about sharing my writing because I worry it comes across as pushy or even wrong. I share it on all platforms whenever I release a new article, trying to make the title and visuals compelling enough for someone to want to read or at least skim. I go through a gamut of thoughts like what if people talk about me behind the scenes or get tired of seeing my posts. I don’t want to be like the man on the corner with a megaphone telling people about Jesus. Guys like that creep me out sometimes because I always wonder how efficient that method of ministry actually is. It seems pushy and a bit shallow (to me) because, looking back at Luke 10, those who were preaching would, if welcomed, be invited into the house to continue building some rapport. I find that difficult with street preaching. Even as I reflect on my social media share, I try to find the difference. And I’ve concluded that anyone who doesn’t like my writing or agree with it is always free to unfriend or block me. I rarely request friends these days. Also, I have had instances in which relationships, questions, and sincere conversations have formed through my social media ministry, if you will.

My point is that my goal is to be effective and available with the message without being invasive and obtrusive. Standing on the street corner may be bold, but is it impactful? At least with social media, people have an out. In fact, I am even able to unfriend those who may be so antithetical to my message that I wipe the dust off and move on from their posts.

This is not being petty; it is me trying to align myself with how my king has instructed his disciples to function, even in his most precious message. It is the world that finds ways to make things that would normally be rejected seem more inviting through marketing ploys. Basically, whatever product, idea, or philosophy is being presented has to be made palatable to the consumer. Whether it is “healthy” foods, new clothing or shoes, or a spiritual ideology, what’s presented must be made palatable for the masses to receive it. This is how the world gets people to accept what it is promoting.

This is quite different from what we find in Luke 10. The social implications of Luke 10 for those presenting the gospel (per Jesus’ instruction) are that we are not to be pushy presenters, but faithful ones.

There are some scriptures I want us to consider as we think about the social implications of being pushy gospel presenters.

Allegiance Through Meekness

I know many people are going to struggle with that label, but track with me just a little longer.

Matthew 5:5 - Blessed are the meek: for they shall inherit the earth.

Luke 15:13 - “And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living.

Mark 6:5 - Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.

In these scriptures (in the order listed), we see meekness rewarded, a father who allowed his son to choose his own way, and the work of Jesus stifled because of a lack of honor. There is quite a difference in the way people of the kingdom react and the way the world reacts to meekness, rejection, or suppression.

In Matthew, meekness is a blessing rewarded with an inheritance. In the parable of the prodigal son, the father did not chase after him because he understood he needed to experience what the world was like without him, trusting that this experience would return. In Mark, where it seems the power of God is suppressed, it is still shown, which could be a seed planted for fruitfulness later.

The point is, in none of these scriptures do we see Jesus’ attempt to manipulate the palatability of his message or power to draw people in.

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The Gospel Unchained

If the gospel is that Jesus is king. You are making a political statement that has a social impact; that means the impact you are making isn’t based as much on the conversions under our belts as on the continued acknowledgment of ‘Jesus’ instructions, even when they don’t seem to be working the way we think they should.

The impact we make in society is when society questions our allegiance in the face of rejection and challenges. This is the place where true change can occur. This circles me back to the article I wrote about the 20v1 debate against an occultist. Meekness in the face of rebellion, blasphemy, and even manipulation proves allegiance because the results are not favorable at the moment.

2 Timothy 2:8-9: 8Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, 9for which I am suffering, bound with chains as a criminal. But the word of God is not bound!

Paul’s response to lies about his character and aversion to his message was not met with his attempts to make his message more palatable and therefore easier for him to live out. In fact, what we see is him resting on the truth of the gospel proper as the reason why he stays loyal to the mission God has imparted to him. In verse eight, Paul is not simply glorifying God with lofty titles; he is acknowledging Jesus as King (as evidenced by the reference to David’s offspring). That is the gospel he preached, which has brought adverse consequences, but through enduring those consequences, the gospel spreads further.

We have to trust that a gospel spread properly is more powerful than one created to be more palatable. Allegiance to Jesus as king allows us to accept rejection but still see the hope of acceptance in the near or not-so-near future of the hearer. What Paul would not do is force the message on those who chose to reject it. His focus was to remain faithful as a proclaimer of the gospel proper, no matter the results he saw.

Wiping the dust from out feet is a sign of allegiance and trust in our King Jesus authority and ability. To wipe the dust is not an abandonment of our call or the gospel’s ability, it is a sign of trust that Jesus as ruler over all creation now has to step in a finish the work he used us to start. Every proclamation won’t end in agreement with us but that does not mean it is not a seed planted that at some point can grow.

Is wiping our feet a proclamation of judgement? Yes. But even judgement is not the end of the story for God’s people. Judgement was used as way to redirect a people who has rebelled back to God. In this I am hopeful that even in judgement God will restore those who are lost to him.

I encourage the laborers who may feel rejected. Don’t adjust the message and know when it is time to move on in meekness. The fruit from your labor will be evident in God’s timing. I believing that for both you and I.

Until the next time. Peace!

#_ftnref1 Adamczewski, Bartosz. The Gospel of Luke: A Hypertextual Commentary. Frankfurt a.M.: Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2016.

#_ftnref2 Bates, Matthew W. Gospel Allegiance: What Faith in Jesus Misses for Salvation in Christ. Grand Rapids: Brazos Press, 2019.

She recently completed an interview-style debate where twenty believers came and questioned her about her beliefs and stances regarding her faith. By her own admission, she is a former Christian who is now an occultist or witch. She does not like the term new ager because she believes it belittles the spirituality she practices altogether. That in itself is interesting: she pushes back against the idea of the occult being new, wanting it to be known as ancient and trying to paint Christianity as the “new” faith (Daniel 7:9,13,22).

The YouTube video was about two hours long, and I watched about an hour of it because I became very uninterested. Now, before you write me off as a Christian (which I am) writing to disprove Jasmine, that is not going to be the totality of this article. There are certainly some claims I my address in another article, but first I wanted to address the presentation of the twenty believers that represented our faith. If you watch the video for at least five minutes, our representation was smug, arrogant, and dismissive. The purpose was not to engage in dialogue but to prove how smart and theologically sound they all were. In my opinion, setups like these never work out well for Christians because we are painted in quite a negative light, being labeled as unwilling to listen, combative and condescending and rightfully so.

For many people outside of the faith the question is always, why do you believe that your god is the right god. Why is your understanding the only real way? How is it so easy for Christians to be flippant at other ways of belief? There is always the truth that Christianity like other religions all make exclusive claims about being true. And the reality that other religions are tolerable of Jesus does not mean they agree with Jesus claims. There are many great apologist that go deeper into this explanation, so I will leave that to them.

For me, life has shown me that it is not always the argument that piques interest but the lifestyle. Seasons endured can speak louder than reasons arranged. Sometimes people simply need to see you walk out your faith in an unwavering fashion.

Now before we get into the nuts and bolts of this article, I want you to be clear on what I AM NOT SAYING… I AM NOT SAYING “DO NOT SHARE THE GOSPEL”. But what I have learned is that defining the gospel clearer has been a struggle historically leaving many to rely on contentions instead of the actual claims. Guilty. The gospel will actually be the next articles focus, but first my contentions. See I told you I was guilty of the same.

Christian Theologians and Scholarship

I’ve mentioned him in another writing, but a professor of mine has, in multiple classes, talked about the responsibility aspiring theologians have of handling their knowledge with meekness and humility. The knowledge of God should be used as a hammer in the proper settings. I will address those later. But the burden of information is not simply its dissemination but also its methodology. How we present the information is as important, or dare I say more important than what and who we present. Poor methodology closes the ears of potential brothers and sisters. I am reminded of the symbolism we find in Luke 22:51-52, where Peter cuts off the ear of one who is trying to accost Jesus. Jesus rebukes Peter, telling him, “No more of this.” Peter has consistently tried to defend Jesus with demonstrations of loyalty and, in this case, brute force. Force only begets more resistance. It is submission that piques the interest and the attention of scoffers. Romans 12:2 tells us not to be conformed to this world. Violence, sarcasm, mocking those who don’t believe in the manner we do, and debates, where the gospel is veiled and not proclaimed, are all conformities to the world we currently live in. The continuation of Romans 12:2 tells us that by “testing” we can discern the will of God. I lean toward the idea that because this scripture is referencing the ability to be a living sacrifice, there is a sort of public display of testing, where people can see our acceptance of God’s perfect will. Somehow this leads to an internal conversation of their own. That’s purely speculative, but the point is that aggression will not convince others of the truth.

I’ll address some of Jasmine’s claims later, but I believe this is more of a teachable moment for the body of Christ. First, I think the church as a whole needs to re-examine how we handle education as a whole. Certainly, there are both benefits and detriments to the pursuit of theological education. The benefits of theological education are being a more well-rounded disciple, having the ability to answer challenging questions, and simplifying more difficult concepts. The detriments are being puffed up with pride (1 Corinthians 8:1), and what I’ve found is sometimes second-guessing my own determinations. The answer to finding a proper balance to theological pursuits is what Paul identifies in 1 Corinthians 8, and that is love. The motivation behind gaining knowledge has to align with Matthew 22:36-40:

• 36 “Teacher, which is the great commandment in the Law?” ³⁷ And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. ³⁸ This is the great and first commandment. ³⁹ And a second is like it: You shall love your neighbor as yourself. ⁴⁰ On these two commandments depend all the Law and the Prophets.”

A failure to love God and his creation taints our motivations. And these motivations are not easily aligned. There is a consistent revisiting of the “why am I doing this” that I assess, not because of doubt but because of motive. And this is not a deterrent, simply a reminder to “keep the main thing the main thing”.

Let’s look at Paul for a moment as he addresses idol worship, which is really the foundation of this 20v1.

1 Corinthians 8:1-6 are some of my favorite passages of Paul because he seems to be addressing what would now be considered the occult. My favorite verse is verse 5, but we must get there slowly.

In the opening of this chapter, Paul makes it clear that he is addressing those offering things to idols. Jasmine does admit to taking part in similar activities as an occultist. And Jasmine is met with a flurry of responses from women who absolutely know their bible. But at no point in this discussion did I ever feel like Jasmine second-guessed her beliefs. In fact, as the video went on, her (Jasmine’s) expression seemed to be one of gratification, seeing as how no one was able to get her to back away from her views. As intellectual as many of the presenters were, my takeaway was not to win Jasmine over but to win an argument against her. And she was prepared for that battle. Perhaps this is where Paul is finding issues in his writing. Paul explains to the church that just because you know God doesn’t mean your expression is edifying (1 Cor.8:1). The word edifying here means to erect or build a house. Paul also says, “No man can build a house on another man’s foundation” (Romans 15:20). We are going to take a detour through this scripture, because it will show us (I believe) just how ineffective these argumentative platforms like 20v1 and other theological debate channels are ineffective for evangelism, gospel proclamation and conversion, which I believe should be at the heart of our representation on these platforms. With that said, I do not believe that the women representing Christ on this show have impure motives, but I do believe that, just from looking through the comments, it did not move the needle regarding building the kingdom of God.

Romans 15:20-21

• and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, but as it is written,
  “Those who have never been told of him will see,
  and those who have never heard will understand.”

As Paul is ministering to the Gentiles, he references Isaiah 65:1

• I was ready to be sought by those who did not ask for me;
  I was ready to be found by those who did not seek me.
  I said, “Here I am, here I am,”
  to a nation that was not called by my name.

In Romans 15, Paul is talking about not being perceived as someone who is trying to take over a work that has already been established by someone else. But I also think we can apply Paul’s words here toward something else: those who have already chosen their own foundation. In Romans 15:20, his avoiding rebuilding where Christ has already been named does not assume everyone who heard the name of Jesus accepted him. So, Paul’s presence in that community was not to build something new but to impart or add something into what was already built. An austere way of thinking about what Paul was doing is that he was bringing a gift to a housewarming party. The house is built; the owner is established, but there are items needed to make the house a home. But for Paul to bring a housewarming gift to a house he wasn’t invited to would be weird. And so, Paul’s engagement with the church in Rome was still welcomed because of the commonality of everyone’s belief in Jesus. Paul would not impart such gifts, wisdom, or knowledge to those who are unbelievers. In fact, Paul’s explains that the message of the Cross is foolishness to those who don’t believe (1 Corinthians 1:18). Returning to my thoughts on Romans 12:2 and the sacrificial life being public, it would then probably be more effective to live well in the presence of those who have chosen another foundation, juxtaposed to attempting to erect a new one. 1 Corinthians 1:19 “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” The destruction of wisdom won’t come through arguments or the figurative cutting off of ears, but through a public life lived towards Christ that will be fruitful and thus simultaneously shake the understanding of the unbeliever.

Jasmine is firm in her foundation in the occult. She has made a choice. You could send 100 of the greatest apologists in to speak with her, and it will make no difference; she will perceive this as an attack opposed to love that Christians should express. We as believers have to accept, as Paul did, that you cannot build on foundations that are not ours. What Paul is reiterating from Isaiah 65:1 is God’s willingness to make himself available for those who have gone astray. And he has done just that. Jesus is available through our scriptures, churches, social media platforms, and our very own lives. There is no shortage of stories where people overtaken in sin and rejecting God have found him through the observation of others.

The reality, no matter how difficult for us to accept, is that everyone is not looking for Jesus, no matter how available he is. For some, this reality is heartbreaking; for others, it is infuriating; and for still others, it is baffling. And because we cannot accept the reality that some people do not want Jesus, it turns our messaging from a lovely invitation into a brandishing of a weapon. It changes our motives from winning a soul into winning an argument. I’m speaking from experience. Even now, as I write, I realize I may come across as harsh, sarcastic, or condescending. I believe it is natural to want to defend the faith as well as spread it. Still, if that desire identifies more with the current examples of empire that we have around us than it does with the actual example of the kingdom of God, shown to us by Jesus, then we have indeed lost the plot.

Returning to 1 Corinthians 8, perhaps we can see why knowledge puffs up, not simply because man is prideful, but because man has not learned how to deal with rejection like Jesus. If edification means to build, and that is what love does, then what are we to continue to build with those who reject Jesus? We learn that love builds relationships and not just ones where our own outcomes and needs are met. Love still prays for the one who rejects Jesus in private. Love answers the phone, goes for coffee, and shows genuine interest in the person holistically, not just spiritually. While I understand the desire to convert everyone, I also understand the words of Jesus:

• Luke 10:16 “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”

As Jesus sends out the 72, with the knowledge that not everyone would accept their sermons or displays of power. The challenge to the disciples was actually to stay faithful in the face of rejection. Jesus would hand them over to judgment.

Before verse 16, Jesus tells the 72 disciples that wherever they are not received, they should essentially wipe the dust from their feet (Lk 10:10). He doesn’t say to continue attempting to convert those who have taken a stance against him.

The Power of Rejection

Rejection is a powerful tool because it truly tests our resolve. We as believers throw around words like power and authority but become like argumentative children when someone rejects our God. I think we find in this reaction the revelation that perhaps we have bought into the idea that it’s our power and not God’s power. Here is what I mean. Whether God uses me or someone else, or He reveals himself to people without using another individual, I trust the Word where God says, “he will reveal himself to those who did not ask and did not seek him.” I will do my part as I am led, but I will not stress over the rejection of my presentation because God’s revelation will always be more powerful and potent than my presentation. You may call this a laissez-faire attitude, but I call it faith. I truly believe that God can and will reach those outside our own perceived intellect, while also believing that I am still called to proclaim the gospel faithfully, even in the face of rejection.

1 Corinthians 8:2 And if anyone thinks that he knows anything, he knows nothing yet as he ought to know.

I won’t rest here long because I believe my statement in trust aligns with Paul’s statement here. Whatever I do know pales in comparison to what God knows, so my trust is that God then knows when, where, and how to engage an individual to invite them into his kingdom better than I do. My focus then becomes verse 3.

1 Corinthians 8:3 But if anyone loves God, this one is known by Him.

I want to be sure he knows me before I try to get someone else to know Him. Paul agrees with this statement, as he states that he brings his body into subjection lest he preaches the gospel but becomes a castaway (1 Cor. 9:27). The body would be considered a whole. In my estimation, we could not separate the mind, will, or emotions from this statement, meaning even the frustration would have to come under subjection. Interestingly enough, Paul abused and murdered those who disagreed with him about matters of faith before his conversion. I think it is safe to say a failure to regulate our emotions after rejection could lead to Saul of Tarsus-like behavior, where even those who have been overtaken in arguments on social media are laid on the timelines of the over-zealous as a celebration of victory.

1 Corinthians 8:4 Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one.

One of my favorite statements: we know an idol is nothing in this world, and that there is no other God but one.

This is the knowledge we stand on. Paul was not rattled by others’ observance of idols or their fear of them.

Now, for context, Paul is speaking to the church of Corinth, not “outsiders” whose faith is not in Jesus. But what we can see from these verses is Paul’s challenge of how knowledge is used and the greater power of love.

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In, Out and Application

1 Corinthians 5:12-13

• 12 For what have I to do with judging outsiders? Is it not those inside the church^[a] whom you are to judge? ¹³ God judges^[b] those outside. “Purge the evil person from among you.”

Paul makes a distinction about those in Christ and those out of Christ. He doesn’t judge those out of Christ and leaves that up to God. But he is outspoken about what goes on in the body of Christ among those who name Jesus as their savior. The church’s struggle here is twofold: it hates to criticize itself internally but loves to apply its instructions to those outside of it.

I grew bored watching the video with Jasmine and the twenty Christians because all the conversations have really become redundant, but I did go through the transcript to see what scriptures were used in their arguments with Jasmine. And here they are.

2 Corinthians 11:14, Exodus 28, Revelation 21, Ephesians 6:12, Romans 1:25, Luke 10:19, 1 Corinthians 10:20, Hebrews 11:1, Proverbs 1:7, James 1:5

What I want to point out is, first, how seldom the gospel was used in this two-hour conversation. Secondly, all of these scriptures used have a target audience who are not outsiders. Exodus is referring to the priests of Israel. The letters of Revelation, Ephesians, Romans, and Corinthians are to those who have already accepted Jesus Christ as their savior and are now being instructed on how to live. Even Luke’s applications were in reference to disciples being sent out to preach the gospel and not an encouragement or invitation for those who had not decided to follow Jesus to do such exploits. These scriptures were used to combat Jasmine, and she skillfully fought back. Because she understood that they didn’t apply to her.

Truths and Truth

What was presented to Jasmine were truths. Selections of scriptures that spoke truth about Jesus and his expectations. But they were ineffective because Jasmine has already rejected the Truth, Jesus. Because the foundation for Jasmine is not Jesus, these truths presented from the scriptures are not conceivable and viable as her own truths.

Romans 1:16: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

The power of the gospel has to be the foundation. Truths about what Christians have power and victory in and over doesn’t matter to be people who have rejected Jesus. Before they can see the benefits of salvation they must first receive it. In 1 Corinthians 14, Paul explains how speaking in tongues is not for unbelievers because they cannot understand what is being said. I think this is exactly what happened in the twenty verses one encounter. They were speaking things to hear that were not applicable to her, which is why it was so easy for her to disregard the statements made. Paul goes on to say that if an unbeliever comes in and the who church is speaking in tongues, the unbeliever with say you are out of your minds (1 Cor 14:23). Isn’t that how some people respond to us when we try and speak spiritually to them about things that sound crazy to them. It distances the gap between conversion and rejection.

Before I close, I am not celebrating Jasmine, nor do I think that the young women represented in the video are corrupt individuals. I believe that their hearts, at least some, were pure. But as the camera scanned the audience, the Christians looked like sore losers because their truths were being rejected, and their only response appeared to be dismissal. Now, of course, there are behind-the-scenes interactions, and these kinds of platforms will cut videos to create drama, but what we are seeing in this video is a need for clearer context and an understanding that no matter how ironclad we believe our theology to be, we cannot be sore losers when someone rejects it. On the contrary, continue to love to reveal the true character and nature of God even after a loss.

The question we will cover in the next portion of this article series is what is the gospel that Paul was so unashamed of.

Lastly, presenting the gospel to those who have a foundation laid in other belief systems is expected and normative, but it is the “gospel,” and not truths that I believe will always be the most potent.

Galatians 2:20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

This is what it means to embody the Truth. The best proclamation of the gospel is the embodiment of the Truth daily. The ripple effects of this kind presentation can be life changing for more than just us.

Let’s discuss what the gospel is in my next article. See you then. Peace!

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About six months ago, I started going back to a church I was attending because my car issues had been rectified. I am still enrolled in school as well. A few months into attending the church I returned to, I had what I will call a divine meeting with a pastor in a supermarket. I was wearing a shirt that said: “There is no lie in God’s truth.” I honestly wasn’t trying to make any bold theological statements at that moment; it was a simple matter of a clean shirt being readily available the day before laundry day. It was a necessity as the supermarket would have been uncomfortable with me shirtless, in my frantic pursuit of a pint of Ben and Jerry’s Chocolate Chip Cookie Dough.

The pastor (Pastor Brown) approached me to ask if I believed the statement on my shirt. I said I did, and we had a short conversation about ministry. He told me where his church was located, and we parted ways. There was something different about this encounter. I wouldn’t call it weird, because I believe it was certainly orchestrated by God. Well, I visited that church one Sunday, and afterward we met in his office with his assistant pastor, my wife, and our wives. We talked, and he invited me to speak one Sunday.

The Lord was with me the Sunday I was invited to speak, and it went well. After that, I was invited back every second Sunday until the end of the year. My gasters are still flabbered!

But this isn’t about becoming an itinerant minister or an encouragement for you to be patient because your gifts will make room for you. This is about seeing God as a creator, still!

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School has been the catalyst question, and I’ll explain why. The night I finished my last class for the semester, I was excited, full of information, and in doubt. My family was asleep, and as I lay on the bed with my wife, I quietly prayed and asked God what the point was. I feel strongly led to be in school, but why? Why now? What’s the point?

This prayer was on a Thursday; I met pastor Brown the next day. But now I’m frustrated because, God, I have to choose between two churches, and how does school fit into all of this?

Just for clarity, I set a goal for myself to complete a certain level of schooling that my father is holding me to, and I am going to honor it.

The point of the story so far is that opportunities were not answers to prayer. Maybe we can take a pause here for just a moment. Maybe we’ve treated answers and opportunities as synonymous with one another, when really that connection is driven by a society that doesn’t want you to rest.

My request was for direction. And God didn’t answer me correctly.

I was more confused and disheveled than when I initially asked the question. But as my friend and pastor highlighted today in his message, when God creates, it starts off chaotic.

“In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”

‭‭Genesis‬ ‭1‬:‭1‬-‭2‬ ‭ESV‬‬

What I was experiencing was simply verses 1 and 2 of the season that I was in! Now, obviously, what we have working against us that the original creation story didn’t have was history. No history of failure, doubt, or sin. The world as it was being created could wait in nothing but hopeful expectation. Things would continually get better for the earth that God was about to speak to! But for us humans, born into sin (Romans 5:12), when God creates new things in us, he is working through the experiences that have not just been chaotic but proved to be certainties. This means as God is creating something new, he is speaking into certainties we hold that would attempt to limit his creative power.

Age, distance, money, oversights, and let-downs. All experiences that have no doubt let certainties that challenge God as creator.

The last thing that really challenges our ability to trust God as creator still is knowing ourselves well. When we accept that who we are outside of God is far below the facade we present as “good people”, the question shifts from “could God create something new” to “why would he bother”?

I’m closing this one out with this, as time has been on God has been making it quite clear how all three of these experiences will coexist, a reality that I thought was absolutely impossible. It will not be easy, but he (Jesus) is certainly working things out in this season, despite doubt and premature frustration. What God is not finished, but it is still starting to become clearer.

I want to leave you with this scripture: Psalm 51:10.

“Create in me a clean heart, O God, and renew a right spirit within me.”

‭‭Psalm‬ ‭51‬:‭10‬ ‭ESV‬‬

This psalm is well known as David's repentant penning, as he is confronted with the reality of his gross sin of murder and adultery. What strikes me so vividly is not David’s request but his trust in God as creator still. To ask God to create in him a clean heart was to trust that what had him astray could be removed and replaced with something new, that he had not experienced before. David believed there was a version of him that would only exist in the creative hands of God!

Do we believe in the capabilities of God the same way, or do we only want God to create what we have already seen in other people's lives? Perhaps there is more if we can continue to believe God still creates!

Just some thoughts tonight!

Peace!

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1 Corinthians 13:11- When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways.

1 John 4:12 - No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

The Last Dragon

One of my absolute favorite movies of all time is “The Last Dragon”. In this story, a young kung-fu master from Harlem named Bruce Leroy completes his kung-fu training. The movie begins with Leroy completing a skills test, where he is blindfolded and must avoid breaking a special, marked arrow shot at him by sheer clairvoyance. And he does just that, but something is missing. As his master tells him that he has completed his training, he explains that this could not be the final level of training because he has not experienced the “glow”. Captivating stuff, I know. Leroy wasn’t void of skill or mastery; he was devoid of confidence. The antagonist is the “Shogun of Harlem: Shonuff”. He is the opposite of Leroy but is searching for the same thing: the glow. Shonuff is brass, arrogant, and aggressive, realizing he needs to fight Leroy to reach his final level and glow. What really separated these two characters was how they believed they would reach their next level. While Leroy searched relentlessly for signs and new teachers, Shonuff surrounded himself with people who would consistently build his self-esteem by answering his repeated query, “Who is the Master??” with the correct answer: “Shonuff.”

Both of these men were highly skilled in their craft. Still, they lacked the “next level”. They had very familiar ways for us to achieve that next level: continue to increase in skill, seek teachers, affirmation, and, lastly, create enemies of one another to prove our worthiness to ourselves.

The movie ends with Leroy becoming the “true master” through self-confidence, but what if there was a better way, beyond skill, mastery, and self-confidence, for a believer to feel whole?

As we move forward, we are going to look at the limits of skill and mastery and determine who the true master is.

In the next section, I want to look at skill and mastery from a biblical lens. We will first look at Peter’s (a skilled fisherman by trade) response to Jesus, a masterful teacher, healer, and carpenter.

Skill and Mastery

Skill can be a very dangerous pursuit if it is not anchored in the gospel of Jesus the Christ, because it can create a master out of us. This is not an encouragement to be mediocre in any part of your life, but I would consider it something to ponder as we pursue mastery. I have watched sermons and posts that encourage the believer to master areas of their life, albeit finance, entrepreneurship, their family lives, gifts, calling, etc only to become frustrated when those who have mastered these areas and have become skillful no longer find usefulness within the church. Then come the sermons about honor and submission.

While mastery is necessary in this life, it becomes a snare when it is elevated above our Master and his design. I am reminded of the disciples’ response to Jesus in Luke 5:4-11, where Jesus tells them to “let down their nets” after a long, unsuccessful night of fishing. There were plenty of barriers to obedience regarding this request. First, it appears that fishing occurred in the evening. It would be quite unconventional to attempt to catch fish outside the generally accepted timeframe. Next, I’m sorry, but Jesus was a carpenter by trade, not a fisherman. Even as a highly respected teacher, that still would not be enough to consent to listening to Jesus about going out again to catch fish. A great chemistry teacher would not necessarily translate into a Michelin-star-type chef.

Peter’s response gives us a tip into a world where we don’t allow our mastery in one area to supersede Jesus’ mastery in all areas.

• Luke 5:5 - And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.”

Because Luke’s gospel is considered more chronologically accurate, according to his own admission, we can deduce that Peter had perhaps heard about Jesus’ miraculous power. Still, in the text we are drawing from, the crowd had come to hear Jesus teach. This is simply a reminder that consistently sitting under the word of God helps us realize that our expertise, no matter how dexterous, is limited in the presence of Jesus.

Now, that can be easily stated and accepted when it comes to the natural abilities we use day to day as believers. We understand that Jesus is greater than our talents and gifts. In fact, we are prone to thank God for our gifts because we know he is the source. The challenge of mastery really presents itself when we begin to master the supernatural. This is where the danger of drifting is displayed. This is where the tension of “Who’s the Master” really comes into play.

Gifts and Skills

1 Corinthians 12:31 - But earnestly desire the higher gifts. And I will show you a still more excellent way.

Gifts here are defined as favor one receives without any merit. We know it as a natural ability. If you have ever observed an artist who created masterpieces despite being self-taught, or heard someone sing with a beautiful falsetto, you would consider them gifted. They didn’t work for the talent; they were born with it. Such is what happens to those who are born again: gifts are within a believer, ready to be revealed. Perhaps the desire we see Paul speak of here does not lead to covetousness but a zeal that desires the revelation of the gifts within. Understanding that these gifts benefit the body, the desire would come from a posture of wanting to be a help to the troupe.

Gifts are a necessity in the kingdom of God, but they are not the completion of God’s kingdom. Paul is explaining the diversity of gifts in the verse listed above. While diversity is a beautiful expression in the kingdom of God, we should allow God to determine the variation of this expression rather than trying to make ourselves different for the sake of separation. We see it too often where a ministry will pigeonhole itself into what kind of ministry it is, such as a prophetic, deliverance, healing, or teaching ministry, etc. While these gifts are beautiful, a ministry with an array of gifts actively presents the opportunity for wholeness and a balanced presentation of what it means to serve God as members of this church witness to their worlds.

So, yes, becoming skilled in your gifting is necessary. Skilled means being confident when you are called on to express it within the body. We should seek to master the craft of our gifts. But, as in the example we see with Peter and Jesus, we cannot allow our mastery of gifts we have not earned to ever present a challenge to the Master’s instructions and guidance.

As Paul talks about the gifts, I believe the piloting toward a more excellent way was due to the danger of allowing our mastery to challenge our Master.

Love and Maturity

The most excellent way Paul refers to is love. But this love has to be mature. An immature love can mask itself as low self-esteem, as we see with Leroy, making us timid and doormats as believers. This makes us afraid of confrontation within the body of Christ for correction. It is within the church that the world should learn how to disagree and reconcile, rather than becoming masters of the subliminal. Immature love is not confident in confrontation, even when one possesses all that is needed to do so.

Immature love is also seen in those who seek confrontation to elevate themselves above their designated enemy. This is what we see with Shonuff. Not only did he battle with low self-esteem, needing to be reaffirmed constantly, but he also needed to advance through confrontation. This is when Mastery becomes dangerous because it takes our gifts and uses them to separate us from the very group we have been called to serve in unity. The gift that should have been used as a needle and thread has become a hammer, building what appears to be high altars, but are really thrones for idols.

1 Corinthians 13:11- When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways.

As Paul talks about love, he brings up his own immaturity alongside his idea of love. Paul’s love for Yahweh was also violent and needed an enemy to prove his value to the kingdom. Paul says he was childish in his speech, thoughts, and reasoning. It’s easy to identify immaturity through speech. It’s harder to identify immaturity through thought, but reasoning really puts maturity behind a paywall. Reasoning has to do with our “why”. Immature love has a veiled “why”. On the surface, actions can appear well-motivated, but beneath the surface they can have a completely different driving force.

In a scene at the movie theatre between Leroy and the Shogun, the Shogun says that Leroy is giving Kungfu a bad name. He felt his expression wasn’t true to what Kungfu was supposed to be. So Shonuff’s answer to that was to eliminate anyone who did not agree with his expression of Kungfu. This seems to be Paul’s same understanding, as he, too, eliminated anyone different from serving Yahweh under the law of Moses.

Paul understood that not only his expression but also his hidden motives were childish. Now it may not be easy for most people to admit when their motives are tainted. But we can ask God to search of for such contamination.

• Psalms 139:23-24 - Search me, O God, and know my heart!
  Try me and know my thoughts! And see if there be any grievous way in me,
  and lead me in the way everlasting!

This is certainly speculative, but Paul, being a Pharisee, was most likely familiar with the Psalms. Could this have been one of the prayers he prayed that allowed an encounter with Christ actually to be fruitful? Maybe. But my point here is that motives can hinder us from maturing in love.

And please, hear my heart: seeing this prayer by David should encourage us that ill motives are normative even in those who love God and are after his heart. But maturity invites God in to search them out as well. Once God exposes our immaturity, we have a choice: continue or concede. Our gifts, no matter how great, do not indicate maturity; concessions do.

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Perfecting Love

1 John 4:12 - No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

I hope we can conclude that gifts and love are necessary, but love is greater than the gift. We can also conclude that mastery of our gifts and love is necessary. The dilemma may be; I can master a gift through practice, but do I master love in the same way?

Yes. Love takes practice. But love can be perfected, or for this article, mastered. How? We have to stay in proximity to those who need to be loved. There is a focus on those who need our gifts, but the reality is there are those who need to be loved more. Love makes the expression of our gifts more impactful. That means we have to stay in proximity to people who challenge us.

This brings us to the idea of our gifts making room for us (Proverbs 18:16). Although I get uncomfortable with the interpretation that our gifts clear space in the lives of others, let’s go with that today. Perhaps our gifts clear a path for love. Maybe when you preach, prophesy, lay hands, and evangelize, it is creating a space for the gifted to love the one being healed.

Matthew 7:21-23 - “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, I never knew you; depart from me, you workers of lawlessness.’

What I notice here is that the gifted are separated from God. Perhaps what Jesus is addressing is not a life of lasciviousness and luxury; maybe it was just one lacking love.

Closing

Bruce Leroy and Shonuff were both gifted. Both were masters of their crafts. Both were also immature. And both were searching for a light that could validate their mastery.

Our challenge as followers of Christ is to allow Jesus to be the light we seek to validate our gifts. Mastery is only as good as the Master who taught it.

A personal challenge for myself as I attend school is having an understanding that the knowledge I attain will separate me in some ways. Everyone is able to go to school. My professor, Dr. Bates, gave me some wonderful advice: first, I can’t know everything, so I have to begin using what I do have; hence why I’ve been writing more. The reality with his wisdom is that you will never feel complete enough to start, and this pushes us to trust Jesus even more. The second thing is just because you may have more knowledge available to you doesn’t mean you have to use it all the time. Plainly, we are not the Holy Spirit, and others should not be dependent on us more than Him. Also, we should never use our knowledge to elevate ourselves. Very sage wisdom from a scholar who carries himself quite humbly.

In trying to carry this wisdom out, the consistent question we will be faced with is, who is the Master: ourselves, our platforms, our audience, or our savior?

Somethings to ponder together.

Until next time,

Peace!

Ephesians 4:16-18 ESV

“from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.”

I had the opportunity to attend my church’s conference over the past few days. It was an opportunity for reflection, affirmation, and revitalization for my family and me. The experiences weren’t just high spiritual moments of encouragement, although those happened as well, but there was a plethora of gifts being conveyed during this event. There was preaching, prophesying, prayer, high moments of praise, expressions of surrender, conversations about scripture and ministry, what people felt God is doing in this season, and anticipation for the next. It was truly an amazing experience.

The Problem with the Harvest

The problem with the Harvest conference is one that I believe many people face after experiences like this: how do we bottle up this momentum moving forward? How do I stay connected with those I’ve built closer bonds with; how do I continue to feel the gamut of emotions that I felt during this time?

Ephesians 4:16-18 describes a body that, when equipped and functioning properly, causes itself to grow. I felt growth, not only for myself but with the individuals I congregate with. And while growth can be inspiring and painful, no one wants to stop growing. But Ephesians shows us the challenge of growth is not discomfort or even frustration, but futility. What happens when growth does seem fruitful anymore? The Gentiles mentioned in Ephesians were exposed to the truth of Christ, but they didn’t find him useful. In conference settings, where emotions can run high, Christ and his gospel can feel especially useful in the moment. But it is the moments in the wake of these events that cause many to struggle.

Harvest isn’t just about gathering crops (and in the church’s case) more people; it’s also about the crops that are gathered being mature, ripe, and ready to be used.

That was the experience over the last few days: believers, ministers, pastors, prophets, evangelists, apostles, teachers gathered together under one banner, maturely sharing in word and deed. They all went through a process to be used in the capacity for which they were intended. It is rare for every presenter to present well. I humbly exclude myself from this sentence, but every presenter poured powerful, heartfelt, and potentially life-changing words into the crowd.

It brings me to the question I’ve been pondering: how do we sustain these feelings?

My answer: we aren’t supposed to!

Feelings are not supposed to be sustained long-term. I believe they are meant to serve as the impetus for our next season. Sustained singular emotions like happiness can develop into toxic happiness, a state which attempts to suppress other emotions such as sadness and/or anger. On the other side of the coin, there is sustained sadness, which can lead to depression and other persistent depressive disorders.

We need to feel emotions and experience emotions change.

The Harvest Conference was amazing, but staying up for too long cause us to miss out on the potential next harvest.

Here are a few reasons why!

Harvest is a “result”!

A harvest is the result of cultivation, sowing, and maintenance. Plainly, it is the result of work. But this goes beyond event planning. That is probably the smallest part of the conference.

The desire to continually experience high moments like we did this weekend has not only become problematic within the church but also the expected practice. This expectation always allows narcissism to smolder within the body. It is expectation without investment that has caused the body of Christ as a whole to suffer.

The parable of the Talents in Matthew 25 shows us the danger of expectation without investment, specifically for those who know Christ. In this parable, the man who received a talent from the master fails to multiply it and buries it in the sand. Upon the master’s return, the servant explains himself and says something interesting:

• He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed,

(Matthew 25:24)

From a historical standpoint, this parable is indicative of Israel’s failure to serve a powerful God whose desire was to bring humanity back to himself through them (Israel). Still, instead Israel had become misanthropic, disdaining the very people they were supposed to be drawing to God.

From a more contemporary use of this scripture, while still staying consistent with its message, believers have become withdrawn from the truth that even a little intentional investment can be multiplied by God. This isn’t just about showing up; it’s about understanding that showing up to service with the right posture of love, service, and kindness can really set the atmosphere for fruitful engagement. Coming into the sanctuary of believers to receive what you want can spoil the experience for yourself and others.

This is why my hope was incorrect: it would try to exempt me from the necessary work required to expect and enjoy a Harvest of any kind.

And the work is not just done in the pulpit. For a person attending a service, HI’s, handshakes, and hugs are vital in the progression of the harvest, because they help with the first part of the process. They seem so simple but are actually groundbreaking. This brings me to the first point about a harvest. It can’t be done without cultivation.

Cultivation

Cultivation is the breaking of the ground. As believers live in a time when they understand their influence on a leader’s messaging, it becomes harder to find people willing to break ground in the believer’s life. Today, cultivation takes much more wisdom than it did in the days of Paul who wrote:

• “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—”

Galatians 1:6 ESV

Irritated at the people’s falling away, he writes to correct their error. Falling away wasn’t just a life of sin, but a deviation from the gospel and how it is to be understood. If this were addressed with today’s societal norms, I wonder how many people would continue to follow him or his instructions.

• “I warned those who sinned before and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not spare them—”

2 Corinthians 13:2 ESV

It’s quite clear in 2 Corinthians that Paul is tired of having to reiterate himself and is ready to “get active,” if you will, upon his return. Now of course, I’m not suggesting violence, although I wonder if when Paul talked in this manner, he was aware of the fear it may have invoked in the hearers because of his past exploits. Nevertheless, he (Paul) was willing to break ground in us to plant the seed of the word of God into his hearers.

This is part of the cultivation that comes from the pulpit, but it can affect how we interact after hearing similar messages. Do these harder, more corrective messages reach their intended target, or do they harden us toward leaders and our fellow brothers and sisters within the congregation?

As part of my reflection, I needed to ask myself, am I cultivatable? This is an important question for me and for others who expect a harvest of some sort from God yet remain hardened. This is something that should be revisited consistently so that seed time has optimal ground for harvest.

Sowing

Which brings me to the next point of the process… sowing? Sowing for the believer is more about receiving than giving. In Mark 4, when Jesus gives the parable of the Sower, the word is the seed. Without proper cultivation, the word itself is powerful enough to grow but becomes overwhelmed by the things surrounding it.

In the lives of people who are in church, it looks like knowledge without application. It’s the ability to know the scriptures without allowing them to shape our lives.

Let’s recall the servant’s observation of the Master who has sown the talent into him; he understood that the master was able to reap where he had not sown. Because of this power of the master, that means when he has sown into us, something has to be reaped; some harvest has to be produced. An uncultivated heart will see the harvest that is reaped as a disappointment because of our hardened hearts. Let me explain. A poor harvest is still a blessing from God because it reveals where work needs to be done. God will absolutely use an unfruitful season to highlight areas we need to be softened. The question for us is: can we hear what the Spirit is saying after experiencing these seasons?

To apply this to my own reflection of this weekend, it would be this: every word spoken didn’t feel good, but I knew I was glad that I had an ear and a heart to receive correction. A child of God will say ouch and change because of correction. There are areas in my life where the knowledge of the word is plentiful, but my output or application has been poor. I’m glad I have been broken up enough to see what areas need the most work.

Harvest

Wheat and tare will most certainly grow together. What is interesting about the difference between these two is how they are identified when mature. After years under the word, if I still can’t yield a hi, hello, or give a genuine hug, my maturity is purely intellectual and not applicable, rendering it unnecessary because it’s not fruitful.

The harvest isn’t just about fruitfulness; it’s about identification.

I found areas of fruitfulness in my life and areas where more needs to be evident.

Some issues were cleared up.

I now look forward to a time of cultivation again, being broken up for the sake of being good ground for the seed God is giving.

While I allow God to help me navigate the times and seasons for change, for now I’ll let the ground rest and let the master continue to work. Needless to say, I am excited for what is coming and blessed by what was.

There is more work to be done, and I am excited to be a part of that.

Closing

I started this reflection with Ephesians 4 because of the challenge of walking as the Gentiles. It states that the Gentiles are “darkened” in their understanding. To be darkened describes the state of being made dark. This could also indicate a moment of enlightenment in which they allowed the hardness of their hearts to steal from them. Paul warns the church of Ephesus not to allow the light that has been revealed to be darkened through hardness of heart. From the context of this scripture, hardness occurs in separation. Separation from others and from purpose leads to a vantage point of futility, where no season, struggle or even hope seems worth the investment.

My point in all these words is that it is not only selfish but unrealistic to expect results without intention. There must be a willingness and an optimism that sees the value in the difficult seasons as well as the fruitful one.

Don’t miss out on the next harvest because you stop believing the difficult seasons you encounter are not as useful as the higher moments you experience. All of these things are needed for a harvest to be plentiful.

Just some (maybe a lot) of thoughts.

Peace

Niche Christianity has become quite popular with the advent of social media. Much like those who are engaged in politics and social movements, the Christian community has become targeted in a new way. In the time of Jesus, believers were considered troublemakers, ostracized, and excluded from partaking in certain activities. They were often cited as the reason for mishaps due to their unwillingness to worship other gods in tandem with Yahweh.

Today, things have changed. While there are many people who still adamantly oppose Christianity, it has become more useful as a niche. If you are trying to break into any kind of field, there is always the opportunity to be a clean or Christian “fill in the blank”.  From content creation to fashion design, for many, if we slap Jesus on it and stick with it for a little bit longer than the secular attention span, credibility and an audience can be garnered. And I’m sure there is some sincerity in some of these brands. But what has become overwhelmingly normalized is the distancing of the faith that occurs once the niche has opened the door to bigger platforms. It’s at this time that you will see people start to openly redefine the faith and its concepts, particularly grace.

For many, when the niche has run its course, there will be a split among followers: some support regardless of the distance in faith and concepts, while others hold these individuals to a higher standard and become disappointed when that distance becomes noticeable and more deliberate.

Christianity as Niche

I don’t think we can blame those who treat salvation and Christianity as a niche because of the way it has been packaged over the last few decades. Being saved by grace and not by works (Ephesians 2:8) has been overused and underexplained in the Western hemisphere. There is nuance that must be unpacked in that scripture to present a more comprehensive salvation to those whose ears have been piqued by the gospel. 

As long as Christianity and salvation remain a niche category, grace is a cover rather than a power. A cover keeps things hidden but doesn’t address what is underneath it. The grace I have experienced in my life has absolutely covered me as I have been changed internally. To me, the more grace is active in our lives, the more the possibility of living like Jesus to some degree becomes more realistic. This is the grace that saves us from our thoughts of grandeur.

In the niche space, Christianity is a tool for attaining those things. Within niche Christianity, Jesus is no longer encountered as the One who changes us; He becomes a tool we use to change our circumstances. A tool can be set aside and used, when necessary, but if Jesus is indeed life-changing or altering, then as a believer, we are expecting a transaction that we will embody. The expectation is a life that is no longer tethered to the ways the world determines and defines God’s categories. This is a bit of a rehash regarding the idea of prophetic imagination. The hope that perhaps we can see something that we’ve never seen embodied in ourselves and the world around us. When Jesus is merely a tool, the ability to truly reflect him becomes difficult, and the attempts to live according to his ways become weaker as time goes on, until success is achieved and redefining begins.

What Else Can I Lose?

My walk with Christ, over time and with maturation, has shifted from what I can to what else I can lose. I am not the overzealous believer who can tell you without a shadow of a doubt that if I were sick or faced with some life-altering challenge, there would be no doubt in me. In fact, the reality of those possibilities sometimes scares me. I can’t run from these possibilities. The only thing I can do is continue to ask God what else He needs from me, so that if situations occur, I can say with a little certainty that my life truly was not my own. The other goal is for onlookers to say the same, prayerfully drawing hope from the witness God allows me to bear.

Now, please don’t hear that I am some sort of extremist. I still shop a little too much and enjoy a sturdy pair of loafers. But the desire to be defined by God juxtaposed to redefining godliness is a desire; one that can’t be quenched by attempting to give my life to Christ and save it at the same time.

Learning My Voice

I wasn’t going to write this because I don’t want to seem like an antagonist of the church or God’s people. And I realized I’m not. I’m someone who wants people to connect with Jesus in a way that prompts others to ask similar questions. What else can I give away? This isn’t a poverty mentality; it’s a wealth transfer mentality. Even our greatest ideas and successes can leave us morally bankrupt, and that is not a path I want people to go down. Transferring my life for Christ may not leader to physical martyrdom but there will be a social death of sorts. This isn’t isolation it’s becoming insistent, not for the way others live but the way I live personally. In the same breath as Paul said, not that I’ve attained, but I press toward the mark myself. What has helped me, and what I am attempting to share (however brash it may come across), are insights into scripture that will allow us to take inventory of where we are collectively. I speak of God’s grace with power because it is by that grace that he changed things within me that I thought was impossible; but I never wanted to monetize the story, only share it with those it would help.

While I would love to write about the beauty of Jesus, right now I feel a burden for the body, not to be deceived or finessed by niche Christianity that has created a Jesus for their own personal gain.

It is my prayer that as we fellowship, pray, worship, and study, God replaces our niche mentality with a deep revelation of who He is to us and how he wants to use us for his glory. People will grow tired of the niche patterns and turn looking for timeless truths and realities; that Jesus saves and the Spirit of God truly transforms. May God use us to reveal his beauty to his creation and may he give us a vision for an “us” that is transformed by his spirit.

Peace!

Over the last few articles, I have probably sounded like a man on a soapbox, yelling at people to be better and accept everyone within the body of Christ as “chosen”. This sentiment has been particularly geared toward leaders who rely on their influence, vocational and monetary success to validate their title as “chosen”. This, accompanied by the inability to handle harsh criticism in the face of scandal, has been the gas that has kept the fire going. I don’t believe they are any less chosen, but their validity metrics do not meet the criteria for the biblical definition. This unbiblical interpretation has created unhealthy systems of honor and a lack of accountability, leading many to question their ability to trust the church’s leadership.

I’m simply trying to provide a more biblical and theologically sound definition for being “chosen”.

But the last article touched on something I have called “prophetic imagination”. This is not a new framework, but the point of these articles is to explore its possibilities and what prophetic imagination can mean for believers and the church as a whole.

Proverbs 29:18: Where there is no prophetic vision the people cast off restraint,
but blessed is he who keeps the law.

Prophetic Vision:

The King James version of this scripture uses the word “vision,” whereas the ESV version adds the word “prophetic.” The addition may be due to the word’s use elsewhere in Scripture. For example, Daniel 8:1 states, “In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.” Because the book of Daniel is prophetic literature, the “vision” he experienced concerned Israel’s future. Similarly, we find the same word used in Hosea 12:10, which is attached to prophets and visions.

The word “prophetic” speaks to the ability to foreshadow events. The prophetic vision in Proverbs 29 foreshadows that, if absent, people could abandon restraint or go their own way, redefining concepts that God has already established.

God uses prophetic vision to keep his people walking towards his view of them, both collectively and individually. This foreshadowing is not always comfortable or effortless but keeps fresh in people’s minds God’s view of them, even if they have not reached it yet.

Jeremiah 29:11 - For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.

When the prophet Jeremiah is telling the people of Israel that they are going into captivity because of their consistent rejection of Yahweh (Jeremiah 25), this scripture informs us that captivity still aligns with God’s view of his people; this captivity would be the conduit through which to wring the rebellion out of their hearts, bringing them back to him ultimately. Although the promise was originally given to exiles returning from Babylon, it reveals an enduring principle about God’s foreshadowing of ways he can operate in the future. God has a vision for his people, individually and collectively. When we lose this vision, we resort to assigning definitions to God’s outcomes using our limited aptitude. Losing sight of God’s vision opens the door for accepting things outside of God’s parameters, such as definitions of being chosen, blessed, influential, etc. When we lose God’s vision, we become a reflection of the world that has rejected him rather than an image of the one who has called us. To keep in step with the Babylonian captivity motif, without prophetic vision makes us function less like the Hebrew Boys in the fire and more like those who bowed and worshipped the golden image in Daniel 3. The pressure to assimilate means we have reached the end of who we think we can become and of what God can do in our lives.

Prophetic vision, even in moments of discipline, remains vital for keeping our eyes on what God has for us and the direction we should be walking in.

What does the end look like?

The expected end is both individual and communal. I would say that, individually, we would look like spiritually fruitful persons (Galatians 5:22-23) who use their God-given gifts within the body of Christ to help mature newer converts (Ephesians 4:11-14) and develop believers already in the faith (1 Corinthians 12:1-11). What I hope we can see, even in this best-case scenario presented, is that the kingdom of God is not so much utopian as it is consistently progressive within the boundaries given to us through scripture. Both individually and communally, the proof of life and health is growth. That proof is the fruit of God’s imagination, embodied by his people.

Without prophetic vision, people stop looking for growth in these areas and use their gifts to grow in others that do not necessarily keep God or his creation at the helm. And before we assume that everyone who “uses their gifts” for God is glorifying God, let’s remember Matthew 7:21:

• “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.

But all is not lost. No matter how far off the beaten path we may feel, scripture, along with the gifts God has provided within the local body, can help restore anyone’s vision. It comes down to a matter of desire. Not necessarily working our way back to a path by submitting to the order God has established both individually and communally. Joel Green, in his article “The Trouble with Submit,” says something powerful about the word and its meaning, particularly in the way Peter uses it in 1 Peter 2:12-18.

• “Submit” hears the verb as an alternative to defiance. Peter deploys it as an alternative to disengagement.1

I love Green’s framing here. A lack of submission often manifests itself in disengagement. In the context of his article, he is speaking about people engaging with their immediate communal contexts. For the sake of this article, I suggest that Green’s quote can also be applied to believers’ faith, to continue engaging with God’s definitions over time, whether due to difficult circumstances or the numbness that ministry can create over time. There is a real danger that Paul warns Timothy about: people failing to endure sound doctrine. The consistent pains of ministry and service born of abandonment and rejection, even as others celebrate and honor people, can lead to a callousness that is difficult to penetrate.

What God wants to give us is on our end, but our connection and continual engagement with him is how we access it.

Prophetic Imagination:

So where does imagination come into play? Well, vision needs a mind that is creative and imaginative. I believe that to see God’s vision, we must have God’s mind: there is no one more creative than this.

Philippians 2:5-8 talks about having the mind of Christ. This is an explanation of how spiritual things can be accomplished in a carnal world.

Many focus on verse 6, which refers to God’s equality with the Father. I’ve seen people use this to mean that because they are called to be like the Son, Jesus, there is some equality to the Father. I would disagree.

Colossians 1:15-20 would disagree as well. There is most certainly a familial hierarchy in the kingdom of God, which does not mirror that of the fallen world. Where the older brother would serve the younger (Genesis 25:23), this order is reconciled and corrected in Christ, and he, being the firstborn, reconciles all things to himself.

The emphasis we should observe in Philippians 2 is the emptying, serving, and humility we should also carry in our human form. This mindset sets the stage for us to see and experience God’s vision for us because we have detached ourselves from the world we were born into.

This is how we can see what God’s world should look like by accessing the imagination he already has for it. If I can be honest, many of us shortchange God’s real vision for us because we are still so full of our own vision. An engagement in emptying brings us to a place where we can really capture the mind of Christ and allow it to dwell richly within us.

So, where can we find some examples of prophetic imagination in scripture?

Let’s start here. Matthew 16:18 - And I tell you, you are Peter, and on this rock, I will build my church, and the gates of hell shall not prevail against it.

Jesus prophesies the birth of a spiritual community that will face fierce attacks but will prevail amid external persecution and internal turmoil. Jesus boldly proclaims that Peter, who at this point in scripture is still quite full of his own vision for himself, Jesus, and Israel, will have to do the heavy lifting early in its inception because Peter is full of Peter. Yet, once Christ re-engages Peter after the resurrection, the opportunity for this vision to come to pass is reignited. Because our Savior was risen from the dead, I believe Peter is emptied of his own notions and is now open to the endless possibilities found and experienced in Jesus. If Jesus can beat death and empire, a newly established kingdom could not be that difficult to accomplish. Let me take this moment to encourage anyone reading this of two things: Jesus re-engaged Peter (John 21:5-7). This is notable regarding engagement because, while staying engaged with God is vital, there will be seasons when we disengage for our own reasons. But because God is faithful, he will consistently re-engage us, but we will have to be willing to respond accordingly. The second point is me reiterating what Peter experienced and found hope in: if Jesus defeated death, surely, he could defeat whatever is challenging us from moving forward with his vision for the community and me, where we are chosen to serve.

Another example appears in Acts 9:15, where Jesus tells Ananias that Saul of Tarsus has been chosen to carry his name before Gentiles, kings, and the children of Israel. This was unfathomable to Anaias and, I would assume, to Saul, the great persecutor. Jesus’ imagination is quite creative, calling a murderer of the new movement to be a leader within it.

2 Timothy 2:4-8: Paul encourages Timothy as he nears death. What is amazing about this is that Paul has used his gifts both in an individual capacity (mentoring Timothy) and a communal capacity (establishing not only churches but also leadership that would allow them to continue to thrive after his death), which aligns with Jesus’ declaration in Matthew 16:18.

Prophetic imagination, then, is not a foreshadowing of things we have never seen but a declaration to see things that God had thought about before our conversions.

I hope we can clearly see God’s prophetic imagination at work within the few scriptures I shared. We get a glimpse of that only with the 2 Timothy 2 reference. But Ephesians 3:20-21 illustrates prophetic imagination proficiently.

• Ephesians 3:20 Now to him who can do far more abundantly than all that we ask or think, according to the power at work within us,

• Ephesians 3:21 to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.

To highlight just a few points, in verse twenty, Paul makes it clear that whatever imagination we have at work in us, God can exceed it. But not externally. God wants the imagination to be embodied in his creation and displayed through it by his power. Imagination and God’s power lead to the manifestation of the abundance that he has foreshadowed for us. And the last verse, verse 21, tells us that this kind of manifestation is perpetual. Generations to come will not only experience the fruit of the imagination before them but also learn to expect and experience it in their own time, preparing those who come after them to do the same.

This should be how the “chosen” are identified: through the embodiment of the truth that God is consistently doing more than he has done and will continue to do so for eternity. Our job is to prepare the next generation to believe the same truth that we have experienced. Being “chosen” carries the responsibility of making the prophetic imagination available to those trapped in captivity. But we must remain emptied of ourselves and consistently engaged with Christ to think and see as He does.

I pray we reimagine what it means to have vision and what it is to be “chosen”. This is not just a call for accountability but an encouragement to ask God to re-engage us in new ways that invite his mind to dwell in us richly. If Jesus can defeat death, then he can do far more than we can think or imagine.

Peace

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In my previous article, I discussed the theology of the “called and chosen” and how its misinterpretation has led to a misunderstanding of accountability. If I sounded angry, I do apologize, because that is not the heart behind the message. My objective is to clarify culturally acceptable practices within the church that could harm individuals who are part of it and question their value as members.

There are so many people who question themselves and situations against the explanations of the “chosen.” They ask, “What about me?” When we present and flaunt the idea of being “chosen” as synonymous with success and influence, juxtaposed with being “chosen” for a specific vocation, I believe it shifts the target of what God’s definition of being “chosen” actually means. It can also contort the meaning of what it is to be blessed.

My focus is always on the maturation of the saints.

I’m returning to this topic because I believe it cannot be addressed comprehensively in a single piece of writing. Here, I want to define perfection and offer a biblical framework for understanding what it means to be “perfect”.

The quote that started this series sarcastically referred to those who hold a negative opinion of a very popular fallen leader as judgmental. This type of gaslighting confuses and erodes accountability in leadership. This is not a new technique. This is how people with power and influence attempt to stifle the voices of the less influential by holding up a mirror, showing that we are all flawed. And isn’t that true? Aren’t we all flawed individuals who need God’s grace? Indeed, we are. But that does not exempt us, as believers, from judging a tree by its spiritual fruit rather than its natural output.

Perfection

The adage “no one is perfect” is widely accepted amongst fellow believers, but that affirmation does not exempt us from Jesus’ command, which we will review shortly. Perfection needs to be defined more clearly within a scriptural context for the body of believers en masse, in my opinion. To do so, we will follow a progression found in Matthew 5 and 7.

Starting with Matthew 5:48 You therefore must be perfect, as your heavenly Father is perfect.

In the context in which this is said, Jesus is specifically talking about God’s love. Matthew 5:43-47 explicitly addresses loving our enemies and praying for those who persecute us. So, it is plausible to assume that perfection in this context is connected to our willingness to love an enemy and a persecutor. Therefore, this Godly “love” that is perfecting also has a target. That target is not a brother or sister in Christ who has fallen, but an actual enemy and persecutor attempting to do harm to the believer.

The purpose of the explanation is to show that we use love as a blindfold to sin. To put it more plainly, the way love is described in Matthew 5:48 and the way it is applied in moments of failure that call for accountability differ greatly. And this is not just for leaders; this kind of explanation of love is widely taught in the charismatic space. The problem I have with this explanation is that I believe it quenches the Holy Spirit’s ability to radically change us internally. Because let’s be honest, if God loves me and all of my flaws, what motivation is there to change in a way that aligns with his image for me? Slathering love on situations involving our brothers and sisters in the faith, rather than our enemies, takes love out of its proper context and creates a definition that doesn’t allow God’s shaping to take place in our lives. This is why the issue of perfection matters so much.

Perfection, in this sense, is the ability to love despite persecution, ridicule, and judgment, even when they seem unfair. If we apply this to situations we have seen within the church more recently, perfecting love will need to be shown by the fallen, as they are the ones who have created more enemies through the exposure of their sins. Is it possible for them to love those they have offended, let down, and marred when the offended have become inconsolable?

The reason we need to investigate the idea of perfection is that we have allowed it to be a barrier to accountability. Because of my own imperfection, I am not allowed to make judgments about anything else. This would be the equivalent of telling a music listener that they can’t judge a song they listened to because they aren’t a musician or telling a restaurant-goer that they can’t have an opinion about the food because they aren’t a chef. I do not need to be an expert to tell whether something is good or bad. This leads us to the next concern: falling short.

Falling Short

In the context of perfection and its role as a barrier to any sort of judgment or negative designations, most would rely on Matthew 7 (which we will look at later) and Romans 3:23, which states that we have all sinned and fallen short of the glory of God. This is a common scripture used to level the playing field. When we read this scripture, there is an assumption that, because we all sin, the “falling short” being referenced is the one we all experience. But I believe the surrounding context points us in another direction.

Romans 3:25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.

It would appear that the “falling short” refers to former sins. Paul later asks the question in Romans 6:1: “What shall we say then?” Are we to continue in sin that grace may abound?

With God’s mercy beginning continually (Lamentations 3:22) and him being slow to anger (Psalm 145:8), any falling short that continues in him should be met with repentance. This repentance would then absolve the sin.

Falling short, then, seems more like a crutch or an excuse to remain in sin, to accept our fallen nature as our final form, and thus to reject the transformative work of the Holy Spirit. From there, I want to turn more directly to the Holy Spirit.

Perfection and the Holy Spirit

Philippians 3:12 Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own.

Paul makes an interesting claim here. He addresses his imperfection. With the understanding that love is correlated to perfection, perhaps Paul’s issues are not merely flesh issues but issues of love. Perhaps he struggles to love offenders of God’s people or God’s people who struggle to accept him as an apostle. While there are no clear answers drawn out in scripture, the possibility that Paul is imperfect stems from his inability to love, which is plausible. This interpretation also helps connect Paul’s struggle to what follows.

What we should be encouraged by and learn from is Paul’s unwillingness to accept being flawed as his permanent nature. The press that Paul performs indicates that he is aware of his fallen nature, but also very aware of what Jesus has provided for him to see the change that Christ requires. That movement from awareness to change is important here.

New Vision

Paul’s press towards the perfect Christ leads me to believe that Paul had a vision that went past the previous one he held for himself. In Philippians 3:1-11, Paul explains who he was as a Pharisee in Israel and the pride he took in his stock. It’s natural for anyone who follows Christ to come into this life with presuppositions. I have been there myself and still struggle with the desire to create an image of myself that may not align with Jesus. Paul trades his vision away for Jesus and the image of who Jesus has shown to him. This is not an easy task but a necessary one that comes through consistent reflection. That is why this new vision matters.

This brings to mind Proverbs 29:18:

• Where there is no prophetic vision, the people cast off restraint,
  But blessed is he who keeps the law.

Proverb 29 gives us the result of those who cast off “prophetic vision”. A commentary on the book of Proverbs by Bruce Waltke explains that the “prophetic vision” should be understood as wisdom, given the book’s genre. The challenge presented to the individuals this scripture is aimed at is whether they will choose to carefully obey the wisdom provided#_ftn1. This wisdom would keep them within the boundaries set by their leadership while also keeping them in a position of blessing. Paul’s shedding of his former presentation, I believe, was due to the prophetic wisdom Jesus had revealed to him. I believe Jesus does this for his “chosen”, providing them with a new vision of who they will be in the kingdom of God. Jesus tells Peter that he would become a fisher of men (Matthew 4:19). Jesus also reveals to Judas that he would be a betrayer (Matthew 26:48) and Peter again a denier of him (Matthew 26:31). Jesus has a way of revealing the hidden realities of who we are, based on what we hold onto. Paul’s ability to possess his new reality lay in the wisdom of letting go of his old reality. This is why I believe Paul walked in the blessing of God, planting churches, and having faith in ministry until his death.

Perfecting the Idea of Us

Hebrews 10:14 For by a single offering he has perfected for all time those who are being sanctified.

Perfection is not a barrier to accountability, but “describes the qualification of someone to act in a certain capacity” #_ftn2. If we look at being “chosen” through a vocational lens rather than a preferential one, we can see that our perfection is preparation for the work God has created us to do.

To see God’s “choosing” as a matter of preference is to call into question who becomes sanctified and what they are sanctified from. Sanctification, or the concentration that results from Christ’s perfecting, comes to all who believe in him. It is not partial. The connection to Jeremiah 31:33 brings together the ideas of perfection and vision, as the prophet Jeremiah envisioned a day when God’s creation would again be in covenant with him and the law of God would be written on their hearts. In “Hebrews: An Introduction and Commentary,” the purpose of this perfecting and consecration was to enable believers to live out practical holiness. If I were to define practical holiness, I would label it accessible holiness. Accessibility to a lifestyle that Jesus has invited all his believers into, not just a certain few. This accessibility no longer accepts barriers as a means of demarcating “chosen” status. Therefore, perfection is not a barrier but a preparation for accessible holiness and the work God has created us to do.

Lastly, if our accessibility pushes past barriers, then the holiness we bring into these new spaces is an otherness that has to be vastly different from the world we are given to consume daily. In order to carry this kind of holiness into these spaces, we must envisage a different “us” altogether; an “us” that loves, forgives, and has the freedom to judge righteously with the hopes of helping those who are perfect stay in relationship. We must also be receptive when we are the corrected and not the correctors.

If I can close this with an encouragement, it would be that we (you and I) are perfect in Christ, not because of moral uprightness through our own efforts or the fruitfulness of ministerial endeavors; our perfection comes through Christ’s sacrifice, and we experience a palpable perfecting moment when we are able to love those who have offended us most. This task is by no means easy, but it is accessible.

Can we envision a world where we pray for the enemies we hold in our minds due to our philosophies and ideologies? Is there a space where our maturity pushes past God’s choosing as a matter of preference and looks at it in terms of vocation? Perhaps this kind of vision will create a more missionally minded group of individuals who realize the necessity of themselves and of those around us.

2 Timothy 2:10, Paul explains that he suffers chains as an evildoer for the sake of the elect. Paul has the prophetic vision that his choosing was for the benefit of those he would encounter. This vision perfected Paul’s ability to endure because of his love for God’s creation. Can we endure for the same reason?

While Paul was imprisoned and killed, Jesus was tortured and killed, never being given the luxury of chains. But the prophetic vision of a new family that would love one another and be a beacon of light in this dark world was worth the trouble.

Be encouraged that whatever trouble you are facing, even the inner wrestling of being able to love an enemy, is perfecting you and proving the perfecting work of Christ in your life.

Peace.

#_ftnref1 Bruce K. Waltke. 2005. The Book of Proverbs, Chapters 15-31.

#_ftnref2 David G. Peterson and Nicholas Perrin. 2020. Hebrews: An Introduction and Commentary.

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"Multitudes are upset because God chose certain people anyway! And here you are… Perfect… but not chosen."

This is a cynical quote from an individual defending a church leader who has been exposed and charged with abuses of power. From his response about the "called and chosen," it appears that many disagree with his sentiments.

I am here to address the consistent and damaging misuse of the "called and chosen" doctrine that allows many to defend leaders who have fallen into sin using grace and God's calling as a means to excuse or overlook wrongdoings. The biblical reality the church must accept is that when a leader falls publicly, the ripple effects are widespread.

Ecclesiastes 10:1 Dead flies make the perfumer's ointment give off a stench; so a little folly outweighs wisdom and honor.

Scripture shows us it doesn't take much to have wisdom and honor forgotten because of folly. This means that mistakes carry weight. And the higher someone of influence is, the greater the disregard.

Ecclesiastes 9:18 appears to be the beginning of this thought as it states:

- Wisdom is better than weapons of war, but one sinner destroys much good.

Does that mean that one mistake could be the undoing of all the good we've done? No. There is a difference between "struggler" and "sinner". A "struggler" has identified their issues and seeks help. That help could be through council, prayer, accountability partners, etc. A sinner, on the other hand, is not simply someone who falls, but someone who stays in that state. The sinner identifies their issues but keeps them in the dark, finds people who sin the same way, or belittles their own actions. Both the struggler and the sinner readily identify their issues, but they handle them in very different ways. And so the judgment that the struggler seems to escape is due to their willingness to make their issues known, whereas the sinner uses darkness and manipulation to continue the same patterns. The struggler and the sinner are both within the body of Christ, knowing God. Still, while one expresses their battles, the other suppresses their knowledge (Romans 1:18). Lastly, the "struggler" takes accountability for the transgression before judgment comes, whereas the "sinner" is forced into a place of accountability after the transgressions have been revealed.

This could be a reason for folly having such a weighty effect: accountability resulted from being caught rather than from the conviction of the Holy Spirit. It's difficult for people to have sympathy for those who get caught, as opposed to those who were forthright. This is why leaders whose sins are publicly exposed see their names and others' faith damaged the way it is.

A failure to understand the gravity of decisions the influential have when they fall leads us right into the "called and chosen" doctrine. I might call it a heresy because of the way it has been used in our contemporary setting.

"Called and Chosen"

It may be harsh to call this "doctrine" a heresy, but it is most certainly a fallacy. The "called and chosen" doctrine is built upon the Western idea of success. A person who has succeeded in the church space, be it as a preacher, author, musician, etc., would be labeled "chosen". These individuals are extremely gifted and have amassed influence and monetary success. This success and influence are proof that God has "chosen" them to be the voices of a generation.

The problem we will find with this doctrine is that if it is upheld, it attempts to nullify what we've read in Ecclesiastes and then turns everyone who has been soured by the fall of the leader into tares in the kingdom because they are not showing the love of God by turning a blind eye to abuses.

Now, by no means do I believe that there is no restoration for anyone who has fallen. In fact, that's the Bible. But the consequences of these falls and the damage to reputations are what they are.

Another scriptural issue we see with the "chosen" label is that it elevates leaders in an ungodly manner. What I mean by this is that leaders believe they have been "chosen"; they believe that they should be exempted from certain experiences. Kenneth Copeland explained that he needed a private jet to do the Lord's work. Now, I'm sure not all of the "chosen" need a jet, but the demonstration of wealth and the need for the finer things in life seem to be common threads amongst the "chosen". In 1 Thessalonians 2, Paul explains that during his ministry to them, he worked hard not to be a burden (verse 9). Paul desired to be blameless in his efforts, not walking around elevated among those he ministered to, but becoming a part of their community. Paul was also cognizant of his character among the Thessalonians (verse 10). Paul also reveals in Romans 7:15 that he is a "struggler", disclosing his struggles in the flesh.

Luke tells us in Acts 9:15 that Paul was indeed "chosen" to bring the gospel to the Gentiles and suffer. Biblically, being chosen sounds a bit different from what we may see in our society today.

The idea of being "chosen" because of success or influence is a shallow definition and belittles those who will not reach those heights. My purpose in pointing out Paul was to show that being "chosen" comes with the character of humility; a humility that "struggles" with sin, juxtaposed with sitting in it. The idea that people who call a bad tree bad because of its fruit are somehow indicating their own perfection is gaslighting. In fact, Jude says this about the so-called "chosen":

- For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. (Jude 1:4)

Context for the "Called and Chosen"

Called and chosen has nothing to do with success or influence; it rests on our response to the invitation to come and celebrate the Son.

In Matthew 22:1-14, Jesus gives the parable of the wedding feast. It is a parable that speaks to Israel's history as a nation. The king prepares a feast for his son and sends his servants to call them (Israel) to it. They ignored the invitation, some returning to their farms and businesses, while others who declined it harmed the servants sent. This imagery is used to explain the violence inflicted on the prophets who came before Jesus. Another connection can be made to Matthew 11:12, where Jesus says:

- From the days of John the Baptist until now, the kingdom of heaven has suffered violence, and the violent take it by force.

When the messengers (such as John the Baptist of God) were sent to invite people back to Jesus, they were met with violence and a forceful fashioning of how the kingdom of God would come and be experienced. This violence was the rejection of God's invitation and way to reconciliation.

Getting back to the parable in Matthew, verse 7 says the king was angry and sent his troops to destroy the murderers of these prophets and burned their city. This is Jesus recalling the fall of Jerusalem to the Babylonians. But God, in his mercy, again sends out servants to invite people into the wedding feast.

Many who were called came this time, but one person was identified as not wearing the proper garments for the feast and was cast out. Charles Spurgeon writes of the man cast out:

- "He came because he was invited, but he came only in appearance. The banquet was intended to honor the King's Son, but this man meant nothing of the kind; he was willing to eat the good things set before him, but in his heart there was no love either for the King or his well-beloved Son."[1]

Those who were called this time came to the feast, but not to celebrate Jesus, only to benefit from his Father's generosity. The one removed from the feast also points us to another reality: that the troubles many face within the church will come from others within the church[2].

The "chosen" are not those whose success is known but those who have chosen the narrow gate, as we see in Matthew 7:13-14.

- Matthew 7:13 Enter by the narrow gate. For the gate is wide and the way that leads to destruction is easy, and those who enter by it are many.

- Matthew 7:14 For the gate is narrow, and the way is hard that leads to life, and those who find it are few.

Many who believe they are chosen because of success and influence may find themselves like the man without a garment.

The idea that success and influence indicate being "chosen" is absolutely false. God is calling people to be with Christ. That is what this means. And those who hear the gospel and love the Son, those who endure the difficulties that come with the confession of allegiance, will be identified as the chosen.

For those who may wrestle with whether you are called or chosen, here are a few things to consider. First, are you a "struggler" or just a "sinner"? If you haven't shed light on your sin, regardless of how successful you are, you may be a sinner and one not properly clothed for the feast. There is a simple correction for that: confess to Jesus and even to a brother or sister in Christ (James 5:16). Secondly, please stop buying into the narrative that success and influence indicate who's "chosen". That scripture has absolutely nothing to do with that. The gospel is being proclaimed to all. The real "chosen" will bear fruit of the Spirit (Galatians 5:22-23). That is the indicator of the chosen.

By no means am I insinuating that there is no order or assignments in Christ's church. Indeed, all who have answered the call have been chosen for a specific task. But faithfulness and fruitfulness are the markers of the chosen, not merely esteem and popularity.

Be encouraged, saints; you are not wrong for holding people accountable, nor are you wrong for standing beside and helping to restore a fallen brother or sister. But to insist that because saints hold others accountable for their actions based on the fruit they have borne, demotes them to the rank of merely called is disrespectful and unbiblical.

Leaders can't demand the privileges of the platform and then hide behind their humanity when they're confronted. If you're willing to receive the honor, you must also receive the accountability.

Peace!

[1] Spurgeon, Charles Haddon. "Commentary on Matthew: The Gospel of the Kingdom" (London: Passmore and Alabaster, Paternoster Buildings, 1893)

[2] Turner, David L. 2008. Matthew (Baker Exegetical Commentary on the New Testament). Baker Academic.

“Your assignment is to strengthen your father’s vision, not substitute it with your own.”

This is an excerpt from a Facebook post I found both interesting and jarring, as I come from a charismatic, non-denominational church background rooted in Pentecostalism. In these charismatic movements that blend contemporary worship with historical ecclesiology, a spiritual father-son relationship is often central, and this post raised a question about its purpose.

This is my own conclusion. In our current context, the idea of vision has lost its potency as a God-given expression and means of spreading the truth of the Bible. It has been replaced by a desire to mimic successful visions from previous eras. Visions are no longer unique; they are replicas of the successful and the seen. This is the pushback with the vision of sons; the father wants to have control until he is stripped of it completely.

We can see what it looks like for a son to have a vision that doesn’t align with his father’s notions. Genesis 37 tells the story of Joseph having a dream in which God elevates him. He was rebuked by his father and brothers, but verse 11 says his father (Jacob) kept it in his mind. Unfortunately, there was favoritism shown toward Joseph, but no development. The connection I am making is that, in the charismatic context, a son is encouraged to “strengthen” his father’s vision, which the father has failed to develop in the son to see clearly. We find that when a father fails to raise a son, God will call him away, as in the case of Abram being called away from his father, Terah. Likewise, we find a connection between fatherhood and vision with Jesus and the Father, as Jesus proclaims that he only does what he sees the Father do. Jesus’ vision was connected to the Father’s will, not a brand. The reason I come to this conclusion about Jesus is that, when he is tempted in the wilderness, the last temptation to rule over the kingdoms of the world is an invitation to defeat his enemies through domination, rather than an invitation. The brand he rejected was one carried on by Israel for generations. We will see a “called one” who walked out of this vision prior to his conversion.

The reality is that visions, no matter how well planned, thought out, and executed, can miss God’s purpose and lack his design. What we will see is how healthy fathering doesn’t promote a vision or concept but brings forth the kingdom.

The spiritual father/son doctrine, or paternal doctrine as I will refer to it for the duration of this writing, is found in other places in scripture.

For example, in 1 Corinthians 4:14-16, we find Paul correcting the church in Corinth, explaining that he does not intend to make them ashamed by his rebuke but rather to caution them as beloved children. In verse 15, he refers to himself as a father and urges this congregation to imitate his behavior.

In Philippians 2:19-22, we see another example of the paternal doctrine, which I will focus on intently in Paul’s writings, as he sends Timothy to the church in Philippi. Timothy is singled out among Paul’s traveling companions as unique, unlike those seeking their own interests. Paul refers to Timothy differently from the way he does with his other partners, which is a striking contrast. Paul traveled with Silas and prayed together until the prisoners’ doors opened, and the attending officer was saved along with all his household. Luke, the writer of the third gospel (canonically), travels with Paul and is a trusted messenger of Paul’s letters. I mention these two individuals because they speak of the influential people Paul was in ministry with, and while he never speaks ill of these men, Timothy seems to be his favorite.

Paul states that Timothy has proven his worth by serving with Paul in the gospel (v.22). Timothy wasn’t just someone carrying a brand; he was carrying the truth, a message of freedom and deliverance. This message came with a price: potential persecution, jail time, and death. When we look at paternal doctrine as we see it now, what would we say the price is for vision? Is it loyalty and the fight of proximity to a person, a protected hierarchy, or continued endorsement of ideas and visions that may be contrary to truth and faithful study?

There is nothing wrong with paternal doctrine if it is applied in the same way Paul used it. For those who had gone astray, he wanted to be a spiritual father in matters of conduct and presentation. In the case of Timothy, Paul considered his conduct, along with his ability to spread the gospel of utmost importance. Paul’s paternal doctrine was not about vision; it was about will, specifically God’s will.

Paul explains God’s will for his life with clarity in the opening of Romans 1:1-7 and Galatians 1:15-17.

After his conversion, Paul considered personal conduct and aptitude to be of primary importance in being a spiritual father. To narrow that focus, I want to highlight something Paul says in Galatians 1:14.

• And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.

Paternal doctrine is not new, but the way it was executed was changing, and Paul was the frontrunner.

We found two methodologies of practicing paternal doctrine: a religious method and a kingdom method.

Paul speaks of advancing in Judaism. We can find a contrast: although he was progressing in his religion, it was not bringing him any closer to his creator. We can also see this in the religious methodology of paternal doctrine: fathers allow advancement as long as you are evolving in line with their vision. Paul’s advancement was due to his strict adherence to the law. While piety should not be condemned, Paul’s zeal led him to resort to violence to advance his religion.

Acts 9:1-2:

• V.1 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest

• V.2 and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem.

Paul was carrying out the vision of his forefathers. Their character and conduct not only allowed Paul’s zeal to serve as an indicator of progress but also mirrored the violence the prophets of Israel experienced at the hands of their own “spiritual fathers” (Matthew 23:28-32).

We have to be careful about encouraging support for “spiritual fathers'” visions without connecting that support to the character and methodologies of these leaders. Galatians shows us that carrying on traditions is not the same as spreading the gospel, which was Paul’s personal and paternal focus.

For that reason, I would categorize Paul’s encounter with paternal doctrine, pre-conversion, as toxic but also quite traditional.

The kingdom methodology is different. To see it more clearly, we can find traces of Paul’s closer fathering of Timothy in Jesus' discipling of the 12 apostles. First, there was intimacy.

Mark 6:7: Jesus sends the disciples out to minister, and in Mark 6:30, he calls them to rest (verse 31). Jesus is teaching the disciples how to rest properly from ministry, which may not align with many “fathers'” visions in our current society. The example set by many “seen” spiritual fathers is one of being booked and busy. There are no shortages of engagement flyers and posts about extensive travel on social media. If this is the example for their spiritual children, it has also become the “spiritual children’s” goal. What we see less is the call to rest. Perhaps because the focus has been primarily on building the vision rather than resting from the work, we see so many “fathers and sons” fall into unhealthy rest mechanisms that have traditionally been accepted within the church. Although a blanket statement, it can be seen and empirically verified if people took the time to do so. The point here is that “vision with traditional implications” has not resulted in proper sonship. Because “vision does not equal kingdom.”

Paul’s focus was spreading the gospel that reveals Jesus, our king, and his kingdom. Timothy was being trained to spread this, not Paul’s vision. If the word of God is truly inspired, then we can say that what Paul gave Timothy applies across the board to paternal doctrine.

Paul, like Jesus, expected other disciples to be created. Not just members of a church, but leaders in a body. In contrast to a vision that creates a competitive landscape in which sons compete for their father’s attention, Paul’s construction allows those who want to be leaders to express their desire. 1 Timothy 3:1-13 provides the basis for the aspiration to ministry. The qualifications are clear and do not rely on giftedness but on character to hold a position. In religious methodology, the opposite is true: character takes a backseat to endorsement. Paul expects his son to grow the ministry rather than keep it to himself by creating space for plurality. If the character criteria are met, people could be put into office.

You may hear a call for perfection, but this is not the case. Rather, many have advanced in ministry because of zeal for the Father and their vision, without zeal for Christ and his kingdom.

As I close out, I want to be clear in my conviction: parental doctrine is biblical and useful. What has to be identified is not a “good son” but a worthy father. There are too many fingers pointed toward sons who were improperly fathered in the gospel. Some sons are born out of their ability to financially contribute or because they have influence over the current generation. These sons are being called to carry vision, which may be noble, but could very well not be kingdom.

New generations of fathers have to hold their vision loosely so the kingdom of God can come fully to fruition in their lives.

Proverbs 16:9

• The heart of man plans his way,
  but the LORD establishes his steps.

The vision of the fathers should never be greater than the kingdom of the Son.

Louis Farrakhan ~ “The Honorable Elijah Muhammad taught us 75 percent of what you read in the New Testament is about a future Jesus, a prophetic man. Twenty-five (25) percent is the historical Jesus. The Historical Jesus, as the Qur’an teaches, was a Sign. The Qur’an says Jesus and his mother Mary were a sign (HQ 21:91 and 23:50). A “sign” is that which points to or towards something greater than itself.

If Jesus 2,000 years ago were in fact “The Messiah,” he would not be, as Paul saw him, a “man born out of due season.” Jesus doesn’t come “early”; Jesus comes on time. And you should look for Jesus at The End of the Present World, because II Thessalonians, Chapter 2, verses 8–10 tells you that God’s coming is after the workings of Satan, whom He will consume with the Spirit of His Mouth and the brightness of His Coming: “And then shall that Wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.”

See, I have to challenge you now to be real theologians, because the White man didn’t make Black people real theologians! He made you so-called theologians that could never catch up to his lies and his tricks, because a man who will never treat you right will never teach you right!”

I’ll share my response in a moment, but please understand it is not at all concise, and there is a reason for that. My friend understands my long-winded nature, and I am sure he was expecting exactly what I sent back: a mini-ebook. The challenge with this post, and many like it, is that scriptures are given with improper context but authoritative cadence. The improper exegesis of the scriptures presented is not an oversight but intentional contradictions used as a means to persuade an audience. The unfortunate reality of whoever posted this is that they are guilty of the same hidden tricks and lies they accuse the “white man” of.

That being said, here is my response, but with a bit more information.

I have to address this piece by piece. This first paragraph, which states how the Quran categorizes Jesus and Mary, may be true in that this is what it states, but the Quran itself comes 600 years after Christ’s resurrection, whereas the NT gospels and letters are all within 100 years. The earliest writings are within 15 years of Jesus’ resurrection. The Old Testament also prophesied about Jesus’ coming and what he would do once he came. So the OT, Gospels, and letters, along with scholars and historians of that time (such as Josephus and Papias), corroborate Jesus as Messiah and miracle worker. My focus isn’t on the assertion of Jesus and Mary being a sign because that’s actually true. But I think we should question the reliability of resources. If the Gospel of Mark is considered by many scholars to have been written sometime in the 60s AD, and Galatians, 1 & 2 Thessalonians being dated approximately some 15 years after Jesus’ resurrection, why are we so willing to invest in a holy writ so far removed from the happenings of Jesus’ life? I have a theory I’ll share later on.

The truth of Jesus and Mary being a sign is veiled… It’s veiled in explanation. Before the Quran’s existence, a prophet by the name of Isaiah wrote this:

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.”

Isaiah 7:14 NKJV

Notice, the post focuses on the word “sign” but neglects to mention and translate the name of the son, Immanuel. The Hebrew translation for Immanuel is God with us, not a sign or prophet but God. But maybe that was just an oversight by the writer?

The idea that Mary and Jesus were a sign continues to be true as Matthew recalls this prophecy in his gospel, giving us the sign and explanation of the sign. We can see that if Immanuel is God with us, the definition of sign can’t be true because there is no one greater than God. If this sign points to anything, it highlights God’s character and love, being willing to dwell amongst the creation that has fallen away and willingly rejects Him. It is a sign of an all-powerful being who becomes the epitome of humility for the sake of a creation that chooses pride, even in the face of overwhelming evidence and prophetic foresight.

This “historical” Jesus is more than a sign; He is God, who can point to no one greater than Himself.

This brings us to the assertion made about the Apostle Paul’s statement about Jesus. Per the post, it states, “If Jesus 2,000 years ago were in fact ‘The Messiah,’ he would not be as Paul saw him, a ‘man born out of due season.’”

Paul never refers to Jesus as a man born out of due season. This reference is taken from 1 Corinthians 15:7–9. But Paul is not referring to Jesus at all. He is referring to himself being called abruptly from his former life into a new life with Christ as an apostle.

“After that He was seen by James, then by all the apostles. Then last of all He was seen by me also, as by one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.”

I Corinthians 15:7–9 NKJV

The “one” is lower case, showing there is no divinity assigned to the person Paul is referring to, whereas when Paul writes “He,” it’s capitalized because Paul is assigning divinity to Jesus, Immanuel, God with us. So Paul is the one born out of due time, not Jesus. Maybe this is just another oversight.

The last piece used to substantiate their idea of the “historical Jesus” is 2 Thessalonians 2:8–10. We need verses 11–12 for context.

“And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.”

II Thessalonians 2:8–12 NKJV

The letters to the Thessalonians were actually written to calm believers who thought they missed Christ’s coming. The reference to the Lord’s breath and brightness destroying the lawless one is metaphorical. The word breath is pneuma, meaning spirit. I believe this to be a reference to the Holy Spirit that is now present in the body of believers. Peter repeats the prophecy from Joel 2:28 in Acts 2:17, where it talks about God pouring out His Spirit upon all flesh. The breath of God is breathed through those who have the Spirit dwelling inside of them. This breath exposes the powers and deceptions of Satan (kind of like what I’m trying to do here) and speaks the truth. While these scriptures may point to a future event, Paul’s priority was to encourage the believers of Thessalonica to be witnesses to those in the church and outside the church. The brightness or light may not be Christ’s physical presence but the presence of believers who stand against the evil of their time by the power of the Holy Spirit. We can refer back to the Gospel of Matthew 5:14, where Jesus tells Israel they are the light of the world. With the coming of the Holy Spirit and Gentiles being grafted into the body of Christ (Romans 11:17), a new, whole Israel has been formed and is called to be the light in this world. 2 Thessalonians is not solely about a physical return of Jesus not yet realized. It’s an encouragement to believers afraid of persecution and missing the second coming to remain steadfast in faith, serving one another and proclaiming the truth to those outside of the body of Christ, per Immanuel’s instructions.

So what’s the point of this piece? Honestly, I hope it serves as an encouragement to scrutinize all information that attempts to sway you from the truth. The focus of the original post was not religion but race. The idea that Christianity isn’t true because of scriptural evidence presented by scholars, but it’s untrue because the scholars presenting it are white, is a terrible argument. And if the writers of the original post are Black, then they are guilty of the same deception they are accusing others of.

The body of Christ will not look like what many hope it does: a myriad of carefully chosen and acceptable individuals who have passed our righteousness test. The kingdom of God, the new, whole Israel, will be full of individuals whose only truth is this… “We made it in because God was with us!”

Race is not the only blinding factor to truth and the pursuit of its reality; biases, whether inherited and reinforced or accepted out of frustration, hinder us from combing through veiled presentations of truth that align with our current biases.

Veiling truth only hinders our arguments once they are revealed. Let’s work through history, application, failures, and potential discrepancies in order to land in a place to speak freely and clearly about who we believe in and why!

If you’ve made it this far, my prayer is that our biases don’t fuel our faith. I pray God continues to reveal Himself in ways that truly solidify the truth that His presence is with us!

This was the headline of a reel I scrolled past on TikTok. The video showed a current pastor, who believes he has been “enlightened,” singing for what appears to be his former church. I have seen a few of his reels and watched some interview clips, and he seems to be very educated and well-versed in scripture. I believe he holds his doctorate in theology. Not sure what relevance that has in this writing, maybe other than the idea that he is no novice when it comes to matters of scripture, which is even more concerning to me.

I, myself, am attending seminary and am enjoying the journey thus far, but I get nervous for myself and my mind.

I follow multiple people on TikTok who are not traditional in their belief systems but still profess Christ as their Savior. And while I understand that there will be differences in worship styles and expressions of faith, as well as debates on theological understandings and findings, where is the line?

Gnosticism is on the rise. Historically, when we find Gnostics, there will be a cult close by, led by a leader who has had an awakening that isn’t available to anyone else, and can only be accessed through him (and I use the pronoun “him” because most cult leaders I have knowledge of are men). No shade to women, I am sure they are more than capable cult leaders as well. I kid. However, the Gnosticism that is growing is no longer finding its way outside the church, but instead remains within it. It’s no longer hidden behind mystical language. Instead, it’s being packaged as intellectual sophistication, an attempt to blend Scripture with culture in a way that removes the need to choose between one’s own life and Christ’s. It invites people to addJesus for the benefits, without ever being truly transformed by Him.

Jesus in the modern world has become like fruit-infused water. Both fruit and water are beneficial for our bodies, but the assumption that the flavor is prevalent in the water assumes that it has the same nutritional value as ingesting an apple and then water, per se. And with this new gnostic push within the church, it’s not equivalent to fruit-infused water but fruit-infused soda.

Intellectual, philosophical word salad has overtaken pulpits. Scripture is ubiquitous; it is infused with cultural philosophies that consistently call God’s character into question. You may often hear, “What kind of God would do or approve of?” I get nervous when the church is more comfortable calling God’s character into question than the culture we live in. And you may say, we absolutely call culture into question. But I disagree. Calling out factions of culture with which we disagree, while exalting our own factions by aligning them with a scripture that best fits our own narratives, is not an unbiased critique of culture. That is the equivalent of a “scientist” sitting on a podcast telling the world why fruit-infused water is better for our health than an actual piece of fruit and water.

This Gnosticism suggests that we can’t be transformed, and God understands; therefore, this is how we should read scripture. These teachers are going to get us to Christ without transformation, fully accepting our humanity and not trusting in the power that raised Christ.

The power of the Holy Spirit has become the strength to accept oneself or argue fiercely, points from our factions. Heresy isn’t simply a rejection of Christ’s Deity anymore, but a rejection of the power that raised Him.

The second epistle of Timothy (2 Tim 3:5) tells us people will “hold of form of godliness although they have denied its power.” Verses 6 and 7 state that these people are driven by various impulses.

These impulses don’t need Christ infused into them; they need firm, Christ-centered believers integrated into them. We don’t need more Christian politicians, voters, athletes, content creators, and so on, who have infused Christ into their brand but have not considered what it means to be fully integrated into His kingdom.

This is not a rebuke, but a reminder to me and anyone who reads this: it will be the conformed individual who will leave the most significant impact. Apples and water > Apple-flavored water.

This is my reflection on Colossians 2:6-7

Therefore, as you have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.

Speaking for myself, I have been built up in so many other things before my Christian life. If I’m honest, even after I confess faith, my aim was for my life to have the flavor of Christ… But flavor does not equate to fruit.

There is much work for Christ to do in me, and what I love about that statement is that it isn’t hidden in intellectual Gnosticism; it has been revealed by our Helper, the Spirit of Truth, the Holy Spirit.

I pray that we are led to a more straightforward way to live this life Christ died to give us access to, but may we rely on the Holy Spirit to change the things within us that seem like they are a part of us. May we be led to incarnational living, which allows us to be light and salt, exposing the works of the enemy and the flesh, and preserving the truth of Scripture.

Before we get too comfortable wearing the badge of “heretic,” let’s make sure we haven’t quietly given up on the Spirit that changes us.

Peace!

In this piece, I will examine the similarities between Dietrich Bonhoeffer and the Apostle Paul’s life before Christ and their ministry concentration, while contrasting Bonhoeffer’s viewpoint with Paul’s in the face of stout adversity. I aim to highlight the positive aspects of Bonhoeffer’s mission, while also identifying a possible misstep that contributed to his polarizing role in the resistance against the Nazification of the German church. I argue that although Bonhoeffer’s efforts were both courageous and honored by Christ, one critical detail may have limited the strength of his resistance: the central power of the gospel as the trustworthy source of hope.

Kindred Nature

The Apostle Paul and Dietrich Bonhoeffer can be described as fighters of the good fight, kindred in spirit, whose lives were profoundly reshaped by Christ. Each experienced radical change and sacrifice in the name of faith. Paul, originally known as Saul, was once a fierce persecutor of the church established by Jesus Christ, seeking to defend the way of life he had known prior to his encounter with the risen Lord. In Philippians 3:3–6, Paul reflects on his heritage and “full-bloodedness,” emphasizing his lineage from the twelve tribes of Israel and his position as a Pharisee, not merely a proselyte.

His upbringing deeply informed his understanding of God before his conversion, much like Bonhoeffer’s early years influenced his rich theological development. Born in Germany—the birthplace of the Reformation—Bonhoeffer pursued theology initially from a desire to be at the “center of attention.” At the outset of their journeys, both men displayed youthful pride and arrogance in their personal ambitions and theological pursuits.

My intention is not to criticize their youthful pride or arrogance but to highlight a common condition; we all experience the decrepitude of pride prior to our walks with Christ in some way. In Paul’s description of his life before Christ, we find an inference of privilege, an idyllic opportunity that allowed them both to learn and grow in matters of theology without feeling the pressure of adversity to temper one’s ideologies.

We also find that no matter how deep their theological knowledge went, it ended when Christ invaded their lives with presence and purpose. Paul speaks of his previous familiarity and knowledge as a loss and “dung” for what he has experienced in Christ. Bonhoeffer expresses a feeling of shallow, ego-driven learning prior to his experience with the Abyssinian Baptist Church in Harlem.

Both men, kin to privilege, were driven by passion and ego. However, these same men are also akin to awakenings that cause them to dedicate their lives to a cause greater than themselves and their self-images.

Post-conversion, we can find similarities in Paul’s and Dietrich’s call to nurture future leaders. Paul’s sending of Timothy to the church of Philippi, who has been tutored in the ways of Christ, so much so that Paul likens Timothy to himself, as one who is “like-minded” concerning the spread of the gospel (Philippians 2:19-20). Likewise, we see Bonhoeffer’s passion for deeply cultivating the leaders of the future, not simply in theological philosophies but in matters of personal spiritual development that could only be encountered within a community of believers.

Whether it was resistance against “Judaizers” in the first century or the rise of “Nationalist Socialism” in post-war Germany, both men's passion to extol Christ and preserve truth is irrefutable.

Contrasting Kinship

No two people are identical, so in this section, I will explore the differences in the ideologies of Paul and Bonhoeffer. In doing so, I will attempt to introduce the notion that the supernatural authority of the Gospel could have been the link to Bonhoeffer’s and others’ resistance, failing rather than being as potent as “Paul’s chains” were in Philippians.

In Philippians 1:21, Paul famously states, “For me to live is Christ, and to die is gain”.  Here, Paul has the expectation of a physical death, but there is also a vibrant hope and trust that his suffering and death will only further the spread of the gospel. There is a resounding optimism throughout Philippians that the gospel will be preached effectively even after his demise. The gospel is Paul’s foundation and with that foundation even in the face of death he had confidence that God’s mission would triumph, even in death.

In this quote by Bonhoeffer, referenced in “Reading Bonhoeffer’s ‘After Ten Years’ in Our Time”, there is a hint of pessimism by Bonhoeffer. He states:

“have there ever been people in history who, in their time, like us, had so little ground under their feet?”

When the grip of National Socialism drastically changed moral and ethical standards, what could people hold onto? I believe in the palpable power of the Gospel’s truth and power. I believe this statement finds a cleft in the armor of Bonhoeffer’s Christology and theological evolution.

When Paul speaks about his chains leading to a boldness to speak the word without fear (Phil 1:14 NKJV), there is an assurance that the Gospel of Jesus Christ has laid a foundation that cannot be shaken by death itself. I fail to see this optimism with Bonhoeffer, which leads us to ponder the question: defending the church, had he neglected to recall the gospel and its power to bring hope even in the face of death?

In diverse ministerial contexts, it is easy to grow defensive of theology, tradition, or forms of resistance amid our changing worlds. Yet transformation can come when we evade attempts of self-protection and stand firmly in the power of the gospel. This vantage point can give us optimism about the world we are in, the world we will one day leave behind, and the kingdom we shall inherit.

We can find some hope in our current context from 2 Timothy 2:9 - "for which I am suffering, bound with chains as a criminal. However, the word of God is not bound!" 

This is in no way an attempt to ignore injustices around us and gaze into the gospel as a means of escapism. On the contrary, we should engage with the gospel with a hopeful anticipation of Jesus' power that will be revealed to the world via suffering. 2 Corinthians 12:9 reminds us of God’s strength being perfected in weakness. Maybe the way we choose to resist (by exercising our strengths) has been the blockage to Christ's power being revealed in the world.

I am not called for pacifism, but a refocus on the call to every minister to preach the gospel in the face of tyranny, corruption, and oppression. The gospel that proclaims Jesus, our messiah, as the risen, ascended, seated King, whose throne is the only throne that we praise or bow to! I believe it is our unwavering commitment to this message of truth that confuses even those who have confessed faith but follow another brand of Christianity and another sort of gospel.

Suffering is not a singular experience. While we should prioritize attending to those who face deeper and greater threats, the impact of our presence can only be felt when we acknowledge our collective weakness and the need for perfect strength to manifest.

As I continue to ponder Bonhoeffer’s complexity, one takeaway that both challenges and encourages me is the search for concreteness in my walk with Jesus, one that leaves a lasting effect on my neighbors around me.

Peace

If memory serves me correctly, I recall a sermon clip by Voddie Baucham in which he stated, “Dead men don’t reach.” Voddie Baucham is a teacher with strong foundations in Reformed theology. This statement stems from the belief that salvation is by grace alone, completely apart from any works of our own. I’m not here to fully unpack the rightness or wrongness of that premise, but I believe there’s something worth exploring—something from which everyone can benefit: God’s willingness exceeds our own.

Whether we are spiritually dead and entirely dependent on divine intervention, or crying out in desperation after recognizing our need, it is ultimately God’s strength that saves us and transfers us from darkness to light.

What I believe is often misunderstood—not just by others, but by myself as well—is not God’s willingness, but His parameters. For Voddie, those parameters demand lifelessness: the complete inability to even lift a finger toward Christ. And perhaps he is onto something significant when it comes to how God responds.

In my own church experience, I’ve often been taught that in order to get God to respond, there must be an overflow of praise and worship. But that raises a concern: are our expressions of praise coming from genuine awe, or are they fueled by need? Is our worship a performance meant to garner a response, or a pure adoration of His holiness and uniqueness?

This isn’t a critique of praise and worship, but rather an invitation to reflect. There are normative patterns in how churches approach P&W (praise and worship), and I believe these patterns can sometimes contribute to anxiety and even doubt. Does God require performance to justify a response?

Scripture shows countless examples of God initiating relationship and extending mercy to undeserving, often rebellious people. Take Genesis 1, for example: God creates man, gives him companionship, dominion, and access to everything needed to thrive—without any prior merit. From the beginning, God has been good.

Which brings me back to our opening scripture. As I’ve been reflecting on the Gospel of John, what stands out to me isn’t just the miracle itself, but the condition of those who received the bread and fish.

Jesus told the people to sit. To sit means to occupy a space—to rest. According to Strong’s Concordance, the Greek word anakeimai means “to recline,” even suggesting the stillness of a corpse.

Yes, it sounds a bit morbid, but the point is profound: Christ didn’t require recognition or striving in order to bless them. He required rest—not effort, force, or might. To rest like a corpse suggests a hope in Christ’s revitalization.

The food was distributed to those who were seated—those who rested and occupied the place prepared for them in that moment.

I am not discouraging worship. Quite the opposite. I’m suggesting that our worship would be even deeper and more authentic if it flowed from a place of rest and trust—knowing that God’s goodness reaches us faster than our efforts ever could.

Consider Matthew 6:11, where Jesus teaches His disciples to pray: “Give us this day our daily bread.” Prayer, here, is not about begging, but receiving what is already prepared. It is meant to happen in stillness and solitude, in communion with the Father.

Perhaps the distance between us and what God has already prepared is not bridged by more praise or louder worship, but by simply taking a seat—occupying space in His presence with expectancy.