Lessons

A transaction for eternal life? (Luke 18:18-23)

POST OVERVIEW. An investigation into Luke’s account of the encounter between “rich young ruler” and the Lord Jesus. Why was this man not converted? How does this affect our evangelism?

Each of the synoptic gospels contains this encounter between Jesus and the “rich, young ruler.” Our young friend seems to ask the right question of the right Person and he seems to be genuinely interested in eternal life, yet, in the end, he walks away from Jesus empty-handed. What went wrong? What did he miss?

TWO APPROACHES TO THE ENCOUNTER

I want to take two different approaches to this episode with the rich young ruler. The first post will be the traditional one where we simply examine the text, studying this meeting between a religious young man and the Lord Jesus to see why some people never receive the gospel, even though they appear to have every reason to do so.

But in a second post will focus on Luke 18:22 and consider what we who are disciples of the Lord Jesus can learn about stewarding those things which the Lord has entrusted to us.

CONSIDERING THE ENCOUNTER ITSELF

As mentioned before, the most striking feature of this encounter between Jesus and this “rich young ruler” (RYR) is that this man who seemed so ripe for harvest and so eager “to inherit eternal life” went away from Jesus without it. There must be something here that requires deeper exploration, because for some reason, the Lord of glory did not convert this simple evangelistic opportunity. A closer look at this story reveals that the RYR’s claim to desire eternal life was only a passing whim.  

TWO DIFFERENT PERSPECTIVES ON THE SAME ENCOUNTER

In this encounter, even though the young ruler and Jesus seem to be talking about the same thing using a common vocabulary, they are, in fact, seeing this encounter and its outcome from two very different perspectives. So, when the RYR expresses a desire for eternal life, instead of quickly answering his question, Jesus presents him with a series of tests to see if his desire is sincere.

So, first, Jesus tests the RYR to see if he understands Jesus’ true identity. Those who receive eternal life confess Jesus Christ as Lord, and they will only do that when they grasp that Jesus is incarnate deity, God in human form, the Word made flesh. The RYR has addressed Jesus as “good Teacher (Luke 18:18),” but does he understand that Jesus is divine? Jesus thus issues him a test, essentially asking the RYR, “Do you understand that I am God?” The man fails the first test and remains willfully ignorant of Jesus’ identity.

But also, it is telling that the RYR comes to Jesus for eternal life, not for an eternal relationship with the living God. It seems that the man expects the good Teacher to give him a short list of required behaviors so that he can check the boxes, nail down this eternal life thing, and get back to his wealth. As Simon the magician (Acts 8:18-19) wanted to obtain the Holy Spirit without saving faith in Christ, so the RYR wants to inherit eternal life without surrendering everything to Jesus. His thoughts are of a commercial transaction, a fair price for a desired good. Perhaps his thinking goes like this: “Good Teacher, I have a lot of money and can afford to give some of it away to gain eternal life. So, go ahead; name Your price and we can do this deal and You can move on and so can I.” The young man is interested in what the good Teacher can provide, not in the good Teacher Himself. But it is precisely an eternal relationship with Himself that Jesus is offering. To the one who declares Jesus as Lord, to the one who will bow before Him and obey His commands, Jesus gives Himself forever and He will never leave him or forsake him. The RYR must realize what we all must realize that Jesus is not selling eternal life, but He is calling people to deny themselves and take up their cross daily and follow Him (Luke 9:23). Jesus is offering an eternal relationship with the one true and living God to all those who will give away everything and submit to His lordship and follow Him.

Jesus next tests the young man’s awareness of his own sin and his consciousness of his sin’s consequences (18:20). Does the RYR realize that he is a sinner deserving God’s wrath and full judgment for his rebellion, or does he see himself as a decent chap who is better than most? In the parable that Jesus has just told in Luke 18:9-14, is the RYR the Pharisee or the tax collector? Our young friend’s response (18:21) reveals that he is the Pharisee in the parable. Thus, he fails another test.

A FINAL TEST

At this point in our story, this man wants to obtain eternal life without declaring Jesus as Lord, he wants eternal life apart from loving the One who gives eternal life, and he wants eternal life without confession of sin and repentance from sin. He wants eternal life on his own terms for his own ends. As an act of grace, Jesus gives the man one last opportunity. If our friend passes this last test, he will certainly obtain eternal life.

“Sell all you possess and distribute it to the poor, and come, follow Me (18:22).”

This is a direct command from the Lord of the universe. Like all biblical commands, there are only two possible responses, obedience or disobedience. There are three parts to the Lord’s command and the man must obey all three parts. The RYR’s hardness of heart is starkly revealed in his refusal to obey any of them. Jesus commanded him to sell all he possesses and he flatly refused. Obviously, he had nothing to distribute to the poor. And, most damning of all, when commanded to follow the King of kings, the RYR walks away. He disobeys Jesus and turns his back on Him because he wants to keep his money and his position and his respectability much more than he wants eternal life.

So, what at first appeared to be a man ripe for harvest, a man whom the Father was drawing (John 6:44), turned out to be someone whose heart was still hard and who was only willing to inherit eternal life if it cost him nothing.

APPLICATION TO OUR OWN EVANGELISM

As we reflect on this story and its surprising outcome, it may be instructive to consider how this bears on our own evangelism. Because my own evangelistic opportunities are few, my tendency is to interpret any interest in the gospel as an indicator of saving faith, but this story of Jesus and the RYR says otherwise. Our Lord tested this man’s enthusiastic question (18:18) to see if he understood what eternal life would cost him. Therefore, as we encounter those who appear curious about the gospel or about church or about Jesus, we would be wise to be cautiously optimistic. Does this person understand that Jesus demands everything from those who would be His disciples? Will you bow down to Jesus Christ as Lord and obey His commands? Do you acknowledge your sin and will you repent of it, knowing that Jesus has atoned for the sins of His people? These types of questions can be helpful in determining if this person asking about “eternal life” is also willing to pay the price to obtain it.

Soli Deo gloria            rmb                 1/18/2023                   #612

The joys and how-to’s of Scripture memory

POST OVERVIEW. Some quick suggestions for memorizing passages from the Bible.

David asks the question, “How can a young man keep his way pure?” (Psalm 119:9). The answer is by knowing the word of God. And the best way to have the Word handy so that you can keep your way pure is by memorizing it. “Your word I have treasured in my heart that I may not sin against You” (119:11).

One of the chief joys of the disciple of Jesus is the joy of reading and meditating on the word of the living God. The Bible is an endless source of enjoyment for those who have been drawn to the Savior. But what happens when you do not have a physical Bible in your hands or it is not convenient to be looking at your phone? What then?

I am glad you asked! Because that is when the benefits of Scripture memory are realized. When you have committed the word of God to memory, you can have a Bible study in your head whenever you choose. The memorized Word is always at the ready to remind you of the devil’s schemes when you are tempted or to allow you to rejoice when you think of salvation. The Word can conquer your fears and can encourage you and can give you boldness in your witness or wisdom in making decisions. All these are reasons to memorize your Bible.

Many people have a general idea of what a given Bible passage says, but there is no power in declaring generally what God has said. When Jesus was tempted by the devil in the wilderness, He did not silence the adversary with general words, but with the power of “It is written.” Our Lord crushed the devil with the very word of God. In the same way, the disciple of Jesus can have confidence and speak with authority when he knows he is speaking the Word that he has memorized.

“The word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Hebrews 4:12). And so it is the word of God we want to memorize.

A PERSONAL STORY: ROMANS 8

When I came to Christ at the age of thirty-one, I developed an immediate hunger for the Word. Later on I would realize that almost all my spiritual gifts were Word-oriented, but early on I just loved reading the Bible. I also dabbled with memorizing some verses and found that to be enjoyable, as well. But one Sunday morning, our pastor was concluding his sermon with words of great encouragement and I was stunned by the power of these words. “. . . convinced that neither death nor life nor angels . . . nor any other created thing will be able to separate us from the love of God, which is in Christ Jesus our Lord.” Whoa! Where is THAT passage? Well, I found out that this was the conclusion of Romans 8. So, I grabbed my Bible and I turned to Romans 8 and I read the concluding verses. “Yep, I am going to memorize those.” Then I backed up a few more verses and said, “Wow! Those are pretty good, too.” So, I decided to memorize those as well. Then I backed up a few more verses and . . . You can see where this is going. By the time I got to, “There is therefore now no condemnation for those who are in Christ Jesus” (8:1), I resolved to memorize the whole chapter. And the joy of having that entire chapter at the ready, available for meditation at any time, motivated me to memorize other passages. For years, it has been my practice to have many verses that I am actively reviewing and each year I try to add more to my storehouse of Scripture knowledge. This discipline regularly yields fruit in my writing as the Holy Spirit brings related verses to mind when I am creating a blog or a longer essay or article. So, I commend to you the discipline of Scripture memory.

SOME SUGGESTIONS FOR MEMORIZING SCRIPTURE

Having hopefully sold you on the joys and benefits of memorizing verses from the Bible, I wanted to share with you some techniques that may make your memory goals more attainable. These are aimed at memorizing chapters, but the ideas should be helpful for smaller memory work, as well.

  • Use the same translation for all your memory work. This is helpful because each translation has its own cadence and its own special words. Each has its own “accent.” Using the same translation reduces the variations.
  • Break the chapter down into sections and memorize a section at a time, then stitch the sections together.
  • Pay attention to the start of each verse. Knowing how the verse or line of the passage begins can trigger the rest of the verse. Also, there is a sense of progress when you first knit together the verses of a section, and this is facilitated by knowing how each line starts. It improves the mental flow.
  • Think about patterns, like repeated words, or memory aids, like “these three words are in alphabetical order.”
  • Start at verse 1, then add verses, then review after memorizing each new verse by going back to the beginning. For example, memorize verse 1, then add verse 2 and go back to the beginning to review 1-2. Then add verse 3 and go back to the beginning to review 1-3. Continue until you have the section memorized, then review the section until you know that you truly have the section memorized.
  • As you progress through the chapter, try beginning your review at different verses.
  • Strive for “word-perfect” on the memorization. Have someone else listen to your recitation of the completed passage to make sure it is all precisely done.
  • It can be helpful to imagine teaching through the passage verse by verse and going through the verses word by word as a means of review.

Hopefully, these suggestions will make it easier to treasure the Scripture in your heart. The fact is that Scripture memory is hard, tedious work. It is a discipline and it is not easy for anyone. It just takes time to go over and over the same verses until they lodge in your brain and become accessible as your soul’s food. Recently I have started memorizing John 15. I am using the ideas above, but most of all I am reviewing the words of these verses over and over until I know them like my own name. But once they are in the brain, they are there for good, ready for meditation and worship.

Soli Deo gloria            rmb                 1/10/2023                   #610

The obedient disciple: Rejoice always (1 Thess. 5:16)

POST OVERVIEW. A series of posts based on 1 Thessalonians 5:16-18 describing how simple obedience to basic commands in Scripture can overcome persistent disobedience. This second post explains how rejoicing can deliver us from temptations to sin. (The previous related post was #608 on 1/6/2023.)

Our aim in this series of posts is to meditate on these verses (1 Thess. 5:16-18) until we have them ready for use, “on the (very) tip of our brain,” so to speak. If we do this well, as soon as we sense our thoughts drifting into temptation territory, we can fix our minds on a replacement verse. The replacement verse we will be considering is “Rejoice always” (5:16).

“REJOICE” IS A COMMAND

So, first, the disciple must recognize that “Rejoice always” is a command from the living God through the apostle Paul. In the original Greek, “rejoice” is a “present imperative” verb. The imperative means it is a command and the present imperative means it is a command we are to obey continually. Thus, the literal translation could be “Keep on rejoice!” Paul then adds, “Always,” just to remove all possible ambiguity. The disciple is commanded to have a rejoicing mindset.

The person receiving any command of Scripture has two choices: OBEDIENCE or DISOBEDIENCE. There simply is no third option. And it is easy to assess a person’s response to this command: “Are you actively REJOICING?” If your answer is, “Yes,” then you are being obedient, but if your answer is, “No,” then you are being disobedient.

The beauty of this particular command is that it is not at all vague or ambiguous. The command is clear and calls for immediate action. If you are not rejoicing now, then you are to BEGIN IMMEDIATELY. If you are rejoicing now, then you are to continue. There is nothing subjective here. The command does not ask how you feel right now; it does not take into account your current circumstances; it ignores all excuses and protests that might be offered to justify disobedience. Through His Holy Spirit-inspired Word, the Lord of the universe has commanded all His people, all His disciples to REJOICE ALWAYS, and the command demands obedience. Are you obeying this command to rejoice? Is your rejoicing evident to others?

THE POWER AND PURPOSE OF REJOICING

Before we go on, we should pause and appreciate the power of rejoicing. Rejoicing is commanded by the Lord because rejoicing expresses the heart set free. There is fullness of joy for the soul who has been forgiven and that joy must be released and expressed. In the physical world, when you expend something, you are left with less of it, but when you rejoice and pour out the joy of the Lord, more joy immediately rushes in to take its place. The more you rejoice, the more joy you have.

The Lord commands us to rejoice because we need to display the joy of the Lord to a dying world. The world is dying in its miserable pursuit of wealth and pleasure and power, and the world’s misery is expressed in their growling like bears and their moaning like doves (Isaiah 59:11). Men of the world stumble at midday and grope along like blind men (59:10), unaware that there is any other way to go through life. When these perishing souls see the overflowing joy of the Lord expressed in a life that manifests rejoicing, some may “see and fear and trust in the LORD” (Psalm 40:3). When the world sees a countenance that rejoices in the Lord, some of the dying may wonder why they are “spending their money for what is not bread and their wages for what does not satisfy” (Isaiah 55:2).

POSSIBLE WRONG RESPONSES TO THIS COMMAND

While the genuine disciple of Jesus would never openly refuse to rejoice, it is still possible for true, redeemed disciples of the Lord to be disobedient to this command. Let’s look at some causes of this disobedience.

“I AM NOT ABLE TO REJOICE RIGHT NOW.”

  • Not true. It is a doctrinal truth that all genuine disciples of Jesus are able at all times to obey the commands of Scripture. “God’s commandments are not burdensome” (1 John 5:3). So, the disciple is always able to rejoice. Obedience to God’s commands is never a matter of ability but is always a matter of the will. Therefore, the question is not, “Can I obey?” but, “Will I obey?” Rejoicing is an obedient choice and not rejoicing is defiance and rebellion.
  • The command is to “rejoice ALWAYS.” If I only rejoice sometimes, and the rest of the time I stoically go through the motions or worse, moan and groan, then clearly, I have disobeyed the command and need to repent. To declare, “I am not able to rejoice RIGHT NOW,” is simply to admit my disobedience.

“I DO NOT KNOW HOW TO REJOICE.”

  • In a sense, this response is hard to understand. The disciple’s joy in Jesus cannot be contained but must be expressed. We look forward to Sundays because we can publicly express our joy in worship of our great King. It is almost impossible for the disciple of Jesus NOT to express their joy. Rejoicing is a spontaneous act that simply bursts forth from the redeemed soul. As a fish knows how to swim because of its nature, so the disciple of Jesus knows how to rejoice because of his new nature.
  • But if you sincerely do not know how to rejoice, then learn how! Watch how the people in your church rejoice in worship and rejoice in like manner. You are commanded to rejoice, so you should learn to express outwardly the joy you feel inwardly. Also, the entire Bible is filled with examples of rejoicing. David rejoiced before the LORD, and the psalms are filled with rejoicing. Miriam rejoiced. Jesus rejoiced. Paul rejoiced from prison. Throughout the Scriptures, God’s people rejoice. Part of growing in maturity in your walk with the Lord is learning to rejoice more loudly and more often.  

“I HAVE NO REASON TO REJOICE.”

  • I shudder even to write these words! The one who has been redeemed by the blood of the Lamb (Rev. 5:9) has every reason to rejoice and to praise the One who has rescued them from God’s terrible wrath. The person who suggests that there is no reason to rejoice should dig deep into the doctrinal teaching of the Bible to understand the glory and the power of our great God and, in so doing, fan their joy into a flame. 

SUMMARY

Remember that our purpose in this post was to understand more about the command to “Rejoice always,” so that we would be ready to rejoice obediently when we found our minds wandering into disobedient waters. So, when I am drifting into depression or discouragement, I will choose to obediently rejoice. When I feel fear, by an act of my will I will shout joyfully to the LORD of all His goodness to me. If anger begins to burn within me, I will quench that anger by rejoicing about the Lord’s power and glory and mercy. When tempted to sin, rejoice instead!

Soli Deo gloria            rmb                 1/9/2023                     #609

The obedient disciple: Rejoice, pray, give thanks (1 Thess. 5:16-18)

POST OVERVIEW. A series of posts based on 1 Thessalonians 5:16-18 describing how simple obedience to basic commands in Scripture can overcome persistent disobedience. This first post gives an overview of the principle of simple obedience.

16 Rejoice always; 

17 pray without ceasing; 

18 in everything give thanks;

for this is God’s will for you in Christ Jesus.

  • 1 Thessalonians 5:16-18

How does the disciple of Jesus get into trouble?

The disciple gets into trouble when he is DOING what he is commanded NOT TO DO or he is NOT DOING what he is commanded TO DO.

This includes not only what the disciple is doing in their external behavior, but more importantly includes where he allows his thoughts to roam. The truth is that it is very possible for a disciple’s external obedience to disguise a heart that is contaminated by disobedient thoughts. It is “taking every thought captive to the obedience of Christ” (2 Cor. 10:5) that marks the truly mature disciple.

THE “TROUBLE” STATEMENT CONSIDERED

A moment’s reflection will reveal that the above “trouble” statement is not terribly profound. It is, in fact, pretty obvious, for this is basically the definition of sin. But until the truth of this statement is manifested in a disciple’s life, the disciple will regularly be in a place of disobedience. In my own walk with the Lord, I experienced an immense breakthrough when I decided to conform my thoughts to this message. In other words, I began to be intentionally aware of my thoughts and made an effort to evaluate my thoughts to increase my obedience. And here is the reason we are looking at 1 Thessalonians 5:16-18: these three verses are simple and straightforward, so whenever I found myself in places where Scripture commands me not to go, I could quickly turn to 1 Thess. 5:16-18 to get back onto the path of obedience.

SOME EXAMPLES FOR ILLUSTRATION

Let me give a couple of examples to help clarify what I have in mind. I am a person who is prone to judge others. By that I mean that I will quickly assess (“judge”) someone based on the most threadbare of information and mentally place them in a particular box with a nice, neat label. I do this, by the way, because I feel that people are safer when they are in boxes and have been assigned a label. The problem with this behavior is that the Lord Jesus (among others) has expressly condemned this behavior in Matthew 7:1-5. Our Lord commands His disciples not to judge in this way. So, what do I do? First, I become aware when I am judging someone, and I am taking something they have done or said as a reason to put them in a particular box with their own label. I realize this judging is sinful (doing what I am commanded not to do) and then consciously decide that I need to discontinue this sinful behavior. But instead of saying to myself, “I will not judge people; I will not judge people,” I say to myself, per 1 Thess. 5:16, “I will begin to rejoice.” So, I was unconsciously doing something that was disobedient, and I replaced that by consciously doing something that is obedient. I realized I was judging others, so I decided to rejoice.

Another example might be when I fret about the things that our government is doing and get concerned that they are intentionally ruining our country. Perhaps this concern is understandable at some level, but it is also explicitly disobedient to the commands of Scripture. Psalm 37 begins with, “Do not fret because of evildoers and be not envious of wrongdoers,” and I am fretting and being “envious.” This disobedience is sin, but to stop this sinful behavior, I decide to consciously turn my mind to 1 Thess. 5:17 (“Pray without ceasing”) and I begin to pray. In a short time, my sinful fretting is turned to prayer.

A third example could be that there are disciples of Jesus who are anxious and fearful about many things, but our anxious and fearful thoughts become a problem when one of the most common commands in the entire Scripture, Old Testament and New, is the command, “Fear not,” and Jesus Himself, in the Sermon on the Mount, gave a long teaching about the sin of anxiety (Matt. 6:25-34). Scripture is clear that anxiety and being fearful are disobedient and therefore sinful. What is the anxious disciple to do? First, acknowledge that you are anxious, then confess the anxiety as sin (doing what you are commanded not to do), and then, in obedience, begin to give thanks in everything (1 Thess. 5:18). The obedient behavior of giving thanks in everything will stop the disobedient behavior of worry and fear.

THE PRINCIPLE STATED

The principle is very simple yet profound: consciously replace disobedient thoughts and behaviors with obedient ones. I have chosen 1 Thessalonians 5:16-18 because these three verses are easy to memorize and thus, they are easy to have at the ready when needed. When I find myself involved in some thought pattern that the Bible condemns as sinful, then I immediately reach for one of these three commands and put it into effect. Rejoice or Pray or Give thanks. The Lord has ordained things such that any act of conscious obedience will thwart disobedience. I have found that, if I am at a place where I am being plagued by a particular sin, I can reach for one of these simple verses and see victory.

With that as a background, I want to spend the next several blog posts thinking through these three verses so that the disciple of Jesus can have these cocked and ready when he finds himself wrestling with sin. The next post will be about 1 Thess. 5:16 – “Rejoice always.”

Soli Deo gloria            rmb                 1/6/2024                     #608

Identifying as a disciple rather than a Christian (Part 2)

POST OVERVIEW. The second article about why it is preferable for the follower of Jesus Christ to think of themselves and to identify themselves as a “disciple of Jesus” rather than as a “Christian.” Post #601 (12/18/2022) had discussed the strategic advantages of “disciple of Jesus” in evangelism. This post talks about its advantages in self-concept or self-identity.

In my previous post on this topic (Post #601 on 12/18/2022), I had argued that, for the follower of Jesus Christ, the identity of “disciple of Jesus” is preferable to the more common identity of “Christian” for the reason that “disciple of Jesus” has greater strategic value in evangelism. (See Post #601 for those comments.) In this post, I will consider how “disciple of Jesus” is preferable for strengthening the believer’s own self-concept and self-identity.

A DISCIPLE IS A STRONGER IDENTITY

There was a time in this country when identifying as a Christian carried weight. The Christian was a person of the Bible. He carried a Bible and he believed what it said. He went to church and he prayed. He lived a simple life and he had principles and strict moral guidelines in his life, and he did not mind if that drew ridicule or if that made him seem odd to others. “Christian” meant that this man was a follower of Jesus and he was serious about it. When someone was declared to be a “Christian,” there was a cultural understanding of what that meant. The word “Christian” had substance.

“CHRISTIAN” HAS BECOME VAGUE AND UNDEFINED

Needless to say, those days are no more. The identity of “Christian” has gradually lost its definition and the idea of a “Christian” in America has come to have a very broad range of meanings. More than that, the confusion of what is a “Christian” exists for those who hear the word and for those who use the word to describe themselves. The word carries ambiguity and subjectivity and finding a working definition for a “Christian” is hard to do.

This subjectivity and ambiguity creates an identity crisis for the follower of Jesus Christ, and can especially be a problem for the new believer. For example, when the new believer excitedly tells his parents or his fraternity buddies or a friend at the gym that he has become a Christian, he is likely to get a puzzled response or a response that reveals that the hearer is between unimpressed and bored with this news. The new believer has passed from death to life and has experienced the most profound change of life that is possible for a human being, but, because he uses the word “Christian,” his hearers are blasé. They have known others who claimed to be “Christians” and there was nothing different about their lives. “Oh, here we go again! Another phase or fad.” What is the one who has recently come to Christ to do? His life has been radically altered and he knows that he has been born again and has become a “Christian.” At least, that’s the word everyone at the church uses. “Praise God! I am now a Christian!” But no one else seems to be nearly as excited as he is.

Now, I am not going to suggest that simply changing a believer’s self-identity from “Christian” to “disciple of Jesus” is going to immediately remove all confusion and is going to force everyone else to see that a profound change has taken place, but it can be very helpful for the believer himself. If I think of myself as a “Christian,” then I have to explain to myself how I am different from those other “Christians” who are ignorant of the Scriptures and who openly question its truths, whose lives bear no fruit of repentance, who do not believe in the virgin birth or in the resurrection of Christ, who infrequently attend a dead, apostate church, and who have never told a single soul about their alleged faith in Jesus and about the coming judgment. Perhaps the truly born-again Christian can add adjectives to his identity, like a real “Christian” or a true “Christian” or a really true, sincere, born-again “Christian” to make a distinction between a genuine follower of Jesus and one of the counterfeits, but another solution might be to see yourself as a “disciple of Jesus.”

SELF-IDENTITY AS “DISCIPLE OF JESUS”

There are definite advantages to this identity of “disciple of Jesus” which help remove much of the ambiguity and subjectivity created by the identity of “Christian.”

First, there is the word “disciple” itself. The Greek word translated “disciple” means a learner who follows a particular teacher. Further, the life of a disciple is a life of discipline, an intentional way of behaving that learns from and imitates the master. The disciple is devoted to imitating the master to become like the master. This concept of disciple fits very well with the concept of a New Testament follower of Jesus.

THE DISCIPLE IN THE GREAT COMMISSION

Observe also that the Great Commission (Matthew 28:19-20) calls upon the church to “make disciples” of all nations. The one who identifies as a “disciple of Jesus” can immediately see themselves as a fulfillment of the Great Commission of our Lord. According to these two crucial verses, the church “makes disciples” (evangelism), the church baptizes disciples, and then the church teaches disciples to observe His commands, and the church does this until the end of the age. The follower of Jesus can see that the “disciple of Jesus” is the central player in the kingdom of God on earth. With this identity, ambiguity and subjectivity are removed.

We had mentioned before that any disciple is associated with a specific teacher or master. Thus, the key question for one who claims to be a disciple becomes, “Who is the master you are following and imitating?” The believer whose identity is “disciple of Jesus” directly associates himself with the Son of God, the Lord Jesus Christ, who is none other than the King of kings and the Lord of lords. I am a disciple of Him who came from heaven to earth to be God in human flesh. I am a chosen and beloved disciple of the Prince of peace.

THE “DISCIPLE OF JESUS” HAS A PURPOSE AND A PATH

Finally, the identity of “disciple of Jesus” gives the follower of Christ a purpose for their life and a path to walk through life all the way to the end.

For the disciple of Jesus, every promise of God is Yes and Amen (2 Cor. 1:20). His purpose is to do all for the glory of God (1 Cor. 10:31). For the disciple of Jesus, to live is Christ and to die is gain (Phil. 1:21). The disciple takes up his cross daily and follows Jesus (Luke 9:23).

His path is to intentionally grow in holiness, in obedience, and in usefulness as long as the Lord gives him breath; to fight the good fight, to finish the course, to keep the faith (2 Tim. 4:7); to press toward the goal for the prize (Phil. 3:14).

These are the joys of the one who identifies as a disciple of Jesus.

Soli Deo gloria            rmb                 12/24/2022                 #603

Identifying as a disciple rather than a Christian (Part 1)

POST OVERVIEW. The first of a couple of articles about why it is preferable for the follower of Jesus Christ to think of themselves and to identify themselves as a “disciple of Jesus” rather than as a “Christian.”

The basic idea of the next several posts is this: in my opinion, it is preferable for the follower of Jesus Christ to identify to the outside world as a “disciple of Jesus” rather than as a “Christian.”

Now, before I begin to justify this statement, I need to make perfectly clear that there is absolutely nothing wrong with the appellation of “Christian.” It is without question that I am a Christian. I am a born-again, water-baptized, Bible-carrying, church-attending, Holy Spirit-filled, heaven-bound Christian. For me to live is Christ and to die is gain. I will declare “Jesus Christ is Lord” in any circumstance regardless of the consequences. Even the New Testament three times uses the word “Christian,” so there is nothing wrong with the word. Certainly, it is completely legitimate to call yourself a Christian.

But, while it is legitimate to identify as a Christian, it is not the most strategic or helpful way for the follower of Jesus Christ to identify themselves. There are three reasons that I will present for why the identity “disciple of Jesus” is preferable to “Christian.”

  1. “Disciple of Jesus” is more useful for evangelism.
  2. “Disciple of Jesus” is more helpful for my own concept of myself
  3. “Disciple of Jesus” distinguishes our faith from the religious use of “Christian”

“DISCIPLE” MORE USEFUL FOR EVANGELISM

The great task of the church of Jesus Christ is to introduce Jesus to those who are outside the church, to those who have never heard the good news or perhaps have never even heard the name of Jesus. To accomplish this Great Commission of making disciples of all nations (Matt. 28:19-20) requires that we first establish meaningful contact with the people we are trying to tell about Jesus. In America, making meaningful contact with unbelievers is increasingly difficult because our modern culture has widened the gap between those who hold to a moral standard and those who do not. What was a gap has become a huge chasm. The days when most Americans respected biblical morals are long gone, as everyone can attest. My observation is that most unbelievers under the age of thirty-five or so seem to think that there is no right or wrong about anything. This moral collapse has had an impact on the way that the word “Christian” is perceived.

“CHRISTIAN” IDENTITY IS NOT AS STRATEGIC

To an American unbeliever, “Christian” generally has no definite or predictable meaning and is more likely to communicate a political agenda than it is to communicate something about Jesus. My impression is that most of those in America who fall outside the reach of the evangelical church, which is an increasing majority of people, make no connection between “Christian” and the Bible or Jesus. I would say that most people under the age of thirty-five know as much about “Muslim” as they know about “Christian.”

What this means is that, if I identify or present myself to those I am trying to influence for Christ as a “Christian,” at best I have communicated nothing meaningful and I may have instead prematurely exposed my position and thus raised the other person’s defenses. “Oh! This guy is a ‘Christian.’ Take evasive maneuvers!” In my evangelism strategy, I want to introduce Jesus or the Bible or some aspect of my testimony to the unbeliever long before and rather than present myself as a “Christian.” In America, among unbelievers the word “Christian” rarely opens doors and potentially creates barriers to the gospel, and so is an unwise identity when we consider those whom we hope to reach.

The point is that, when the disciple of Jesus is considering how to impact his sphere of influence for the glory of Jesus, identifying as a “Christian” is a weak strategy. And we must think strategically! Jesus has sent us out as sheep in the midst of wolves and we are therefore to be wise as serpents and innocent as doves (Matt. 10:16). A wise sheep thinks strategically.

“DISCIPLE OF JESUS” IDENTITY

On the other hand, the identity “disciple of Jesus” is an uncommon and unexpected expression. Since that is the case, this identity has much less baggage with it and most unbelievers do not automatically have a negative response. That is one advantage of “disciple of Jesus.” But another advantage is that, with this identity, the name of Jesus has entered the dialog. In evangelism, one of the key objectives is to guide the dialog such that Jesus enters the discussion and, with “disciple of Jesus,” there He is! If the unbeliever is now antagonistic, he is antagonistic because of Jesus. If he is indifferent, he is indifferent to Jesus. This idea of a response to Jesus carries more weight than a response to the name “Christian.” Also, any discussion that includes Jesus is automatically of more substance and is more serious. When Jesus “enters the room,” so to speak, trivial banter quickly subsides. The King is here, and we must deal with Him. If I present myself as a “disciple of Jesus,” my King has entered the room. Now, since His name has already been mentioned, it can be mentioned again and we can talk about who He is and what He has accomplished. Thus, the identity of “disciple of Jesus” has many advantages over the identity “Christian.”

Having considered the advantages of the identity “disciple of Jesus” in our evangelism in this post, in our next post we will think about why “disciple of Jesus” is preferred over “Christian” first, in our own self-concept and second, in distinguishing our faith in Jesus from religions.

Soli Deo gloria            rmb                 12/18/2022                 #601

Lessons and applications from Simon Magus (Acts 8:9-24)

POST OVERVIEW. In the last post (#597, 12/7/2022), we had studied the passage about Simon the magician in Acts 8:9-24. From that study we will observe a couple of lessons and also make a couple of applications.

In the most recent post (#597, 12/7/2022), we had studied the passage in Acts 8 about the false faith of Simon the magician and his baptism by Philip the evangelist. We saw that, despite his claim of belief in Jesus, Simon never truly believed. We also determined that Philip’s baptism of Simon based on his profession of faith was the appropriate thing to do, even though Simon’s profession was false.

In this post, we will extend our study into lessons learned and applications made.

LESSONS FROM SIMON MAGUS

What do we learn from this situation with Simon the magician?

First, this passage makes it unambiguously clear that baptism does not save. The proof is irrefutable: Simon the magician was baptized and yet he was not saved. A review of this passage should serve to silence those who hold to baptism as the means of salvation rather than as a marking of those who have believed and are saved.

Second, we learn that it is possible for a sincere minister of the gospel to baptize an unbeliever unintentionally. The New Testament teaches that a person is baptized upon their profession of faith in Jesus. It is possible, however, that the person’s professed belief is not genuine. Our study passage shows that Philip, already identified as a “man of good reputation, full of the Spirit and of wisdom” (Acts 6:3, 5), a sincere minister of the gospel who is identified in Scripture as an evangelist (Acts 21:8), baptized Simon the magician based on his profession of belief. The pattern in Acts, and so the practice in the church age, is that a person’s profession of faith, of declaring Jesus as Lord (1 Cor. 12:3), is assumed to be sincere and a person is baptized upon profession of faith.

By the way, it is interesting to note that the apostle Peter does not rebuke or correct Philip for baptizing Simon Magus. If Philip had done something that was wrong, then it is certain that, at this infant stage of the church, the Holy Spirit would have prompted Peter to correct that error so that the error was not repeated throughout the life of the church. The fact that Peter does not correct Philip in any way indicates that Philip’s baptism of Simon based on his profession of faith was entirely appropriate. The fault and guilt lay entirely with Simon because he had essentially lied about his belief (see also Acts 5:3, 4).

APPLICATIONS

As we think about this episode with Simon the magician, we need to ask the question, “How does the church today avoid this situation of baptizing unbelievers?” Ultimately, the possibility of baptizing someone based on a false profession of faith cannot be removed. There are no apostles around today who have the gift to discern genuine faith from false. In the absence of this apostolic discernment, however, the church can take steps to try to ensure that a candidate for baptism is a genuine believer. For example, the person’s profession of faith can be examined carefully by wise elders to test the authenticity of their profession. Also, if the person has been a professing believer for some time, the persons interviewing the candidate for baptism can look for “the fruit of repentance” (Matt. 3:8; see also Luke 13:6-9; John 15:2) since their conversion. If after this investigation, the candidate’s profession of faith appears genuine, then baptism is done.

So, it is possible for even the most careful pastor to unintentionally baptize a person because the person made profession of a faith they did not possess. But this event is not a cause of undue concern, and that for two reasons.

THE CHURCH’S CLEANSING BY CHURCH DISCIPLINE

First, the church does have a remedy for this situation. It is difficult for the person who is an “unsheep” to remain undetected in the flock forever. This is because every baptized believer is to bear fruit as a disciple of Jesus. The Spirit-sealed disciple says no to sin and yes to righteousness. He worships, he witnesses, he grows in his faith. So if, over time, it is discovered that a professing believer is not exhibiting the fruit of repentance, but is instead evidencing the fruit of unrighteousness, the church will respond and confront this problem. If the sinning church member does not change and does not repent of his unrighteousness, eventually the church will exercise discipline and will remove this one from the flock (Matt. 18:15-18; 1 Cor. 5) because the person’s unrepentance is counted as evidence of unbelief.

THE LORD’S PERFECT CLEANSING AT THE AND OF THE AGE

But second, there is an even more compelling reason that the unintentional baptism of an unbeliever is not a problem. The one who makes sure that His true church is composed only of genuine believers is the Lord Himself. If there are “unsheep” in the earthly flock, they are known to the Lord and will be removed by the Lord. The following are Scriptures that attest to this truth.  

“The Lord knows those who are His” (2 Tim. 2:19). No matter how cleverly those who are not true believers disguise themselves, the Lord will find them out because He knows those who are His and those who are not.

“I am the good shepherd, and I know My own, and My own know Me” (John 10:14). Jesus plainly declares that He knows His sheep. Only His true sheep will be saved from the judgment. (Consider John 10:26 – “But you do not believe because you are not of My sheep.”)

In the parable of the wheat and the tares (Matt. 13:24-30, 36-43), Jesus teaches that there will be true believers (wheat) and unbelievers (tares) in His visible church until the end of the age. Then, at the end of the age, He will throw the unbelievers into the furnace of fire (13:42). Again we see that those who make false profession on earth do not deceive the Lord of heaven.

The parable of the dragnet is similar to the parable of the wheat and the tares. In this parable (Matt. 13:47-50), Jesus tells us that the dragnet of the gospel brings in both “good fish” (true believers) and “bad fish” (false), but at the end of the age, the Lord will take out the wicked from among the righteous and will throw them into the furnace of fire.

These Scriptures make clear that, even though man or the devil may sow those who are false in the field of the visible church (Matthew 13:38-39), the Lord is the One who reigns over His church and He will ensure that, at the last day, His bride has no wrinkle or spot.

Soli Deo gloria            rmb                 12/08/2022                 #598

The case of Simon the magician (Acts 8:9-24)

POST OVERVIEW. A study of Acts 8:9-24 and the episode involving Simon the magician. We consider the implications of Simon’s professed belief and subsequent baptism despite his unbelief.

In Acts 8:5-24, we read how Philip preaches “the good news about the kingdom of God and the name of Jesus Christ” (8:12) in Samaria and, as a result, some of the Samaritans believe and are baptized. This is exciting news, indeed, but this event also presents to us a couple of situations which can be misinterpreted and thus cause doctrinal confusion. The first situation involves Simon the magician and his professed belief and baptism and the second situation relates to the Samaritans receiving the Holy Spirit well after they had believed in Jesus and been saved. We will carefully examine these two situations in an attempt to remove this potential confusion.

GENERAL THOUGHTS ON INTERPRETING ACTS

Before we begin looking at Simon the magician, we should note that there are several considerations to keep in mind as we study the book of Acts. First, Acts portrays a time of great transition in redemptive history. At this time, the Jew-Gentile divide is firmly in place; there are still people who have believed in “the baptism of John;” the gospel is spreading first to the Jews, then to the Samaritans, and finally to the Gentiles; and the apostles are the authority in this new gospel movement. The fact that this is a time of transition constrains our interpretations of the individual episodes in Acts.

Second, because things are in transition, we must repeatedly ask the question, “Is this event merely descriptive or is it also prescriptive?” Luke is an excellent historian and includes many details of these events in Acts. His accounts are very descriptive of what occurred. The bigger question, however, is whether this description is also the way things should occur. That is, is this event a prescription for what should happen in all churches or with all believers throughout the church age till Jesus returns? In other words, is this episode in Acts describing for us what is normal in the church? Carefully answering these questions helps keep our interpretations on solid ground.

Third, in the early chapters of Acts as the gospel is spreading from Jerusalem to Samaria to the Gentiles (“remotest parts of the earth” in Acts 1:8), each new group of believers must be folded into the church in the same way. The pattern is established at Pentecost (Acts 2), where those who believe are baptized and, upon apostolic confirmation, they receive the Holy Spirit. What happened at Pentecost with the first fruits of the Jews happened again in Samaria (our current study in Acts 8) as the Samaritans, a mixed race of Jew and Gentile, are brought into the fold, and finally this happened (as we will see later on) when the first Gentiles come to saving faith in Christ (Cornelius in Acts 10). This process of apostolic confirmation and incorporation in the Body was unique in redemptive history, but its occurrence can cause confusion for readers of Acts.

With that as background, let’s begin our study of Simon the magician (Acts 8:9-24).

SIMON HIMSELF BELIEVED AND WAS BAPTIZED

The first situation we will address involves Simon the magician (“Simon Magus”). This Simon is a curious character. Before Philip came to Samaria preaching the gospel, Simon “was astonishing the people of Samaria” with his magical tricks (Acts 8:9). But when Philip performs miraculous signs and preaches the good news, the people give their attention to him, believe in the name of Jesus, and are baptized. The potential difficulty arises when the Scripture says, “Even Simon himself believed” and was baptized (8:13). To this point in Acts, when anyone believed and was baptized, it meant that they had been saved. Belief in the good news followed by baptism was the formula for salvation. But with Simon the magician, it becomes apparent that, despite his professed belief and his subsequent baptism, he is not a genuine believer but is still “in the bondage of iniquity” (8:23). How do we explain this?

PROFESSED BELIEF AND BAPTISM

To understand this situation, It is necessary to examine both professed belief and baptism to see what is happening here.

Our doctrine teaches us that water baptism does not save a person. We could say that “Baptism marks a person as saved, but it is not the means by which a person is saved.”

But we must go further. We can say “Baptism marks a person as saved” because their baptism is based on that person’s profession of faith (belief, trust) in the Lord Jesus Christ. The Bible teaches that faith and salvation precede baptism. “For by grace you have been saved through faith” (Eph. 2:8). In all examples of baptism in the New Testament, salvation by faith precedes baptism. Therefore, we can conclude that a person is baptized because they have professed Jesus Christ as Lord and are therefore assumed to be saved.

So then, as a minister of the gospel of Jesus Christ, Philip appropriately baptized the Samaritans based on their profession of belief in the Lord Jesus. He assumed that their profession of faith was genuine, so he baptized them. In the same way, he also baptized Simon the magician based on Simon’s false profession of faith. But Philip was not an apostle, so he did not have the apostolic gift that allowed him to discern a false profession.

APOSTOLIC DISCERNMENT

In Acts and during the apostolic period, one of the gifts of the apostles was the ability to discern genuine faith. When the three thousand believed on the day of Pentecost (Acts 2), the apostle Peter was there to confirm the faith of those believers. But Peter was not there in Samaria when the gospel was proclaimed by Philip and so he could not confirm that these Samaritans had actually believed in Jesus and should now be included in the church. The Samaritans, including Simon the magician, had professed belief in Jesus, but without apostolic sanction, it was not certain that they possessed belief in Jesus.

Peter went down to Samaria for the purpose of putting his apostolic stamp on this move of the Spirit of God. In this instance, the apostle Peter was able to discern that Simon’s profession of belief was false. The Scripture makes clear that Simon had not truly believed in the Lord Jesus and was not saved, and so Peter exposed his unbelief and did not lay hands on him.

Having looked at Simon’s unbelief and his baptism and having determined what is happening in this passage, we also want to consider what lessons can learn and what applications we can draw from this study. The next post will take that next step.

Soli Deo gloria            rmb                 12/07/2022                 #597

A race against time (Ephesians 5:15-16)

POST OVERVIEW. A meditation on the use of our time as a disciple of Jesus.

From the time the disciple is called to faith, from the moment he begins following Jesus, the disciple is in a race against time. What do I mean by this? After a person comes to faith in Christ, the believer gains a new awareness of the brevity of life and of its fleeting nature. Having passed from death to life (John 5:24), the follower of Jesus begins to understand that “childhood and the prime of life are fleeting” (Ecclesiastes 11:10), and that “now” is the only time he has. With the new eyes of faith, the believer sees that life can only be spent and that life is to be given away in service to the Lord and to others (2 Cor. 12:15).

The new believer also has a sense of duty that did not exist before, a desire to glorify the Lord with his life. There is now a God-given purpose to the disciple’s life that replaces the previous selfish ambitions. “To live is Christ and to die is gain” (Phil. 1:21) and with this compelling purpose comes a greater awareness of the finish line. “We must work the works of [the Lord] as long as it is day; night is coming when no one can work” (John 9:4). The disciple is increasingly aware that, unless the Lord returns first, night is coming. There is coming a day when his race will have been run (2 Tim. 4:7), and the question will be, “Have I fought the good fight, have I kept the faith?” So, before that day, the disciple is eager to “walk not as unwise men but as wise, making the most of the time for the days are evil” (Eph. 5:15-16). In this sense, then, the disciple is in a race against time.

RACING AGAINST TIME TO DO WHAT?

With the unknown finish line coming irresistibly closer, what is it that the disciple is racing against time to do? Here are some of my own ideas.

Every disciple has been called to Christ to accomplish the good works which God prepared beforehand for him to do (Eph. 2:10) and so I desire to complete these good works before I am taken away by death or the Lord’s return.

There is a race against time to leave a legacy, to accomplish “a great work” that the Lord has given only me to do. Nehemiah was called to leave his job as a cupbearer to the king and rebuild the wall in Jerusalem. He said to his two nemeses, Sanballat and Tobiah, “I am doing a great work” and I cannot be distracted (Neh. 6:3). Gideon was chosen to defeat the Midianites (Judges 6-8). Joshua led the nation of Israel into the Promised Land. Solomon built the temple in Jerusalem. Noah built an ark. Perhaps God will be gracious to give me a great work as well. So, there is a race to leave my legacy.

In Matthew 13:3, we read, “The sower went out to sow.” The Lord has given me a sack of gospel seeds to scatter and I want my sack to be empty before I am called home. So, there is a race against time to scatter gospel seeds.

There are so many who do not know about Jesus and His finished work on the cross and the salvation that He offers to lost sinners. But I do know Jesus, and it is a race against time to tell as many as I can about my great King.

From time to time, my fellow disciples can become discouraged by the trials and pressures of the world and by the evil in the world, and I am racing against time to encourage as many as I can, “to spur them on to love and good deeds” (Hebrews 10:24). Also, I have been given gifts of teaching and so I am in a race against time to edify others with power from the Word.

When I came to Christ more than thirty years ago, I was morally polluted and had developed ungodly habits of life and thought and had a foul mouth. But God has been changing me day by day over these thirty years so that I have made progress in my sanctification. Now I want to display this ransomed life to the world to show God’s power to transform anyone into His useful instrument.

Finally, the Lord has entrusted me with significant financial resources and I am in a race against time to wisely spend the money entrusted to me so that I do not die with a lot of unused funds. The man in Luke 12 was a fool for building bigger barns and not being rich toward God. In the same way, I want to be generous in wise investments of the Lord’s money as a good steward.

So, I am racing against time to accomplish these things with my remaining years.

SDG                 rmb                 11/15/2022                 #586

A definition of discipleship

OVERVIEW. Over the past several months, I have been gathering ideas and writing about the broad topic of discipleship for the purpose of organizing these thoughts and ideas into a book on the subject. This post is my attempt at a comprehensive definition of discipleship to be used in that book. In this post, the definition is stated and then explained word by word. In all this work on discipleship, the key verse is Philippians 2:12, where Paul commands us, “Work out your salvation with fear and trembling.”

So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling. – Philippians 2:12

The purpose of this article is to state and explain the definition of discipleship I will be using in all my writing and my work on the subject of discipleship. My definition is based on Paul’s words in Philippians 2:12, where the apostle commands every disciple of Jesus to “work out your salvation with fear and trembling.” This “working out” is the task of discipleship, but what does this mean to the 21st century disciple? Answering that question begins with defining what we mean when we use the word “discipleship.”

Another comment is probably in order here. The definition that I am proposing for discipleship is demanding, but I think this is the challenging task to which we are called as followers of the Lord Jesus. It is the most glorious calling imaginable for any mortal, to be called to live in fellowship with the living God and to display His glory through this jar of clay. Therefore, the lifelong task of “working out my salvation” such that my life conforms more and more to the perfect righteousness of Christ imputed to me through faith should be likewise demanding.

DEFINITION OF DISCIPLESHIP

Discipleship is the lifelong process of conscious, intentional, purposeful actions taken by the disciple aimed at progressively conforming the disciple into the likeness of Jesus Christ in thought, word, and deed in all areas of the disciple’s life.

Lifelong – The process of discipleship is begun as soon after justification (conversion) as possible and then continues until the disciple’s last breath. This process lasts the rest of life because there is always more to learn and more “conforming” that needs to take place to move the fallen and redeemed man into the image of Christ. Thus, in discipleship there is no retirement, because the phase that follows discipleship is to be without sin, either in heaven with Christ as disembodied souls awaiting the resurrection or in eternity as glorified saints.

Process – While justification is an event that occurs at a point in time, discipleship is process of many incremental steps over a long period of time.

Conscious – The actions the disciple takes aimed at his own growth in Christlikeness are taken consciously. The disciple is aware that he is taking these actions and is aware why he is taking these actions. The actions are thus clearly volitional.

Intentional – The actions the disciple takes are selected based on the fact that these actions bring about the desired result. The actions are selected based on wisdom and are executed after planning.

Purposeful – In the ideal, each action is taken to achieve a specific purpose or objective. There is a target in mind, a reason for the action. The goal is not to merely generate activity but is to move one step closer to the perfection of Jesus Christ in some area of discipleship. Paul did not box as a man beating the air (1 Cor. 9:26). Metaphorically, Paul boxed in order to knock out his opponent. Therefore, he “exercised self-control in all things” (9:25).He “bruised his body to make it his slave” (9:27). These are discipleship words which speak of vigorous effort aimed toward a conscious purpose.

Actions (or activities) – The result of a discipleship plan is visible, intentional action. The disciple sees areas in his walk with Christ that need to grow and then moves confidently into those areas to work out that growth. Like the salmon that will jump up the waterfall until it gains the higher stream, so the disciple continues to act until he gains the desired spiritual growth. The disciple manifests his desire for spiritual growth by intentional actions.

Aimed at (see “Purposeful”)

Progressively conforming – The aim of each conscious, intentional action is to produce change in the disciple such that the flesh is weakened and opposed and that holiness and obedience to Christ are strengthened and are more evident in the disciple’s life.

In thought, word, and deed – Our thoughts are open before God (Hebrews 4:13) and will be manifested in our words (“out of the heart, the mouth speaks”) and evidenced in our deeds. “The LORD desires truth in the innermost part” (Psalm 51:6) and His disciple “hungers and thirsts for righteousness” (Matt. 5:6), so the goal of discipleship is for the disciple always to be growing in Christlikeness in all areas of life.

SDG                 rmb                 11/9/2022                   #585