Ladies' Bibles 00005

From time to time, I pray that the Lord will bring down the hierarchical structure of the Church, wherever it exists. Does this sound radical? Well, after studying the concept of leadership in the New Testament, I’ve come to very oppositional conclusions about what we so easily today call “leadership.”

The concept of leadership is found in different manifestations in the New Testament. The word “leader,” which is how the ESV translates “hegeomai”—one who goes before or leads the way—is found in only four scriptures:

In the letter to the Hebrews, the author is exhorting the readers to:

Remember their leaders and imitate them (vs. 7)

Obey their leaders and submit to them because they keep watch over their souls (17).

To greet them (vs. 24).

However, the fourth place this word appears is the most significant, in Luke 22. Here is the context in which the word “hegeomai” or “leader” is used.

“The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves. (Luke 22:25–27 ESV).

So, it seems a bit contradictory, doesn’t it, that a leader is to be a servant and yet have people submit to and obey him? Apparently, leaders are to “lead the way” while being servants.

However, the idea of a leader in the Church becomes a bit clearer when we consider the biblical offices of elder, deacon, overseer, and pastor.

The first place the word “elder” occurs in the New Testament concerning the church is in Acts 11:29-30: “So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul” (ESV). The word “elder” here is “prebyteros,” which literally means “old man.” This word is used for church leaders in many, many verses in the context of church leadership. I won’t list them all, but if you study this word, you will find that old men were leaders in the New Testament church.

Another word used for church leaders is “diakonos,” the word from which we get “deacon.” BDAG defines “diakonos” as “one who is busy with someth. in a manner that is of assistance to someone.”1 This word means “servant,” but it is clear that in the New Testament church, the “diakonos” were leaders. The ESV translates “diakonos” as minister, deacon, and servant, and it is used multiple times. Paul called Apollos and himself “diakonos”: “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each” (1 Corinthians 3:5 ESV). He also wrote that Jesus was a “diakonos.” “For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. As it is written, ‘Therefore I will praise you among the Gentiles, and sing to your name.” (Romans 15:8–9 ESV).

Another word for leader in the New Testament is, “overseer,” which is “episkopos” in Greek. An episkopos is “one who has the responsibility of safeguarding or seeing to it that someth. is done in the correct way, guardian,” according to the definition in BDAG.2 This word is used only four times in the New Testament for someone who has what we would call a leadership role in the Church. Here is one example: “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood” (Acts 20:28 ESV). Once, it refers to Jesus. “For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls” (1 Peter 2:25 ESV). In each instance, it describes the work of someone we would call a pastor today.

The word “doulos” also means servant, but such a person is also a leader in the New Testament. All of the New Testament writers referred to themselves as “doulos,” and it goes without saying that they were leaders. This word is used multiple times in the New Testament. Here is an example. “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Corinthians 4:5 ESV). However, Jesus is also called a “doulos”: “…but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:7 ESV).

Pastors or shepherds are also leaders. Surprisingly, this word only occurs twice in regards to human leadership in the church, in Ephesians 4:11 and 1 Peter 5:2. (It is used once concerning evil human leadership in Jude 12.) The other times refer to Jesus. Here is an example: “And when the chief Shepherd appears, you will receive the unfading crown of glory” (1 Peter 5:4 ESV).

In addition, a leader would be a person who is included in one or more of these ministries:

“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (Ephesians 4:11–14 ESV).

Finally, a leader would, as Paul wrote to Timothy, “…preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2 ESV).

So, to sum up, leaders in the church are:

Those who lead the way.

One who is an older person, most likely a man.

One who is an overseer, a guardian, keeping watch over peoples’ souls.

One who is a servant. The use of the words for servant—diakonos and doulos—are used many times more in the context of leadership than any other word.

One who shepherds people.

He would teach, preach, reprove, rebuke, and exhort. He may also be a prophet, an apostle, or an evangelist.

Therefore, the New Testament idea of leadership is an older person who cares for others, guards and oversees them, leads the way, and serves them. He would lovingly teach, rebuke, and exhort. Should one obey such a person, as the writer of Hebrews exhorts us to? Certainly. However, that obedience is in terms of spiritual authority, not hierarchical authority. This must be true because servants do not “exercise authority” like the “Gentiles” do (Luke 22:25–27). They serve them as wise and loving shepherds, leading the way to…Jesus

            1Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. Chicago: University of Chicago Press.

            2 Ibid.



Yesterday, after church at Marco’s, we decided we would go pray for a street beggar. We’d been talking about it for several days, but things kept coming up that prevented us. This beggar is a fixture in town. He sits, day after day, in the same spot on the sidewalk of one of the main streets. Laurie and I have given him food from time to time. He’s missing half of his right leg, and the ankle of his left foot is messed up. I’ve noticed that recently, a half-moon blood-blister-looking boil has developed under his right eye.

However, before we continue, a little back story. I’ve been making a biblical case for a while that what attracted people to Jesus in the Gospels and the Book of Acts were acts of supernatural power along with Jesus’ and the disciples’ authoritative teaching (See the chapter “What Attracted People to Jesus?” in The Wrong Road Taken). It’s not a difficult case to make. If we read the first few chapters of each of the synoptic Gospels, this method of drawing a crowd to Jesus is glaringly apparent, just as it is in Acts. Supernatural healings and deliverances gave Jesus and the disciples opportunities to preach the good news. Knowing this, we have started praying that the Lord would do that here, since this is a very religious place but one without spiritual power. In fact, it wouldn’t be a stretch to maintain that whatever religious power is operative here is from darkness. A person can argue all day with unbelievers or religious people about Jesus, but everything changes in a community when someone is healed or delivered in Jesus’ name. Again, we discover this when we read the Gospels and Acts.

A little more back story. Shortly before we came to Mexico, I had a dream so disturbing that it woke me up, heart pounding. I was in a kitchen, and a big, bald, intimidating brown man was on the counter, looking down at me. He didn’t say a word, but the message was, “I am in charge here. Nothing will ever change. There’s nothing you can do. Nobody cares.” No, he didn’t say, “Resistance is futile,” but the meaning was much the same. I’m not an advocate of what is going on in the church concerning dealing with evil spirits over geographical places. I don’t think it’s wise to take one verse from Daniel and make up from almost nothing a detailed, systematic method of dealing with evil spiritual powers over geographical areas. Like most of the stuff available in books about demonic powers, it is created out of whole cloth with a lot of experiential evidence thrown in. That is dangerous. So, I’m not suggesting that you should go out and find out about the nature of the spiritual power over your town. Daniel didn’t ask for information about this, and I didn’t ask either; if the Lord wants you to know about these things, you’ll know. Our God is not difficult to hear when He speaks.

Back to the story. I asked Gloria, our Spanish-speaking sister, to go with Laurie and me to pray for this unfortunate man. We approached him, and I told Gloria to ask him if he believed Jesus could heal him. He answered, “Yes.”

I then told Gloria to ask him if we could pray for him. He asked, “How long would it take?” I thought this was a little peculiar, but okay.

“Thirty seconds. A minute.”

He responded by saying that, if we prayed for him, it would interrupt his ability to receive money from his “clients”—that’s how Gloria translated it.

Laurie and I walked away. Gloria asked me, “Is that all you want to say to him?”

“Yes,” I said. “He doesn’t want to be healed.”

Our wonderful evangelistic sister turned back and told him something like, “Hey—so you don’t want us to pray for you because of your clients. When you die, see Jesus, and want to enter heaven, you will go to hell. You are going to tell Jesus I want to come in, but He will say, ‘Sorry. Wait thirty seconds and I will tell you.” In other words, it will be too late.

The beggar’s response? He shrugged his shoulders as if it didn’t matter.

Hmm. Nobody cares.

Thanks to Ben Williams for the photo.

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I hope that in the first post about marriage counseling, we came to see that marriage is, for want of a better expression, a flesh grinder. By that, I mean that your flesh—your old nature, your selfish pride—is ground into a pulp by the Lord. A married person will either climb out of that divine grinder and admit defeat (get a divorce, leave, commit a crime of violence, etc.) or remain in it so that his or her flesh is, well, smashed, to a significant extent. Pride will never disappear entirely; we just learn more quickly how to notice its ugly head rising and back off from the fight. That God-ordained pulverizing process moves us to admit that we’re not always right, that we don’t know everything, and that, yes, we really probably are jerks. We acknowledge that our hearts are hard, like Jesus said they were. We confess that our sinful passions are at war within us, like James said they were. This is difficult, this admission of how sinful we are. Many years ago, a friend humorously told me that after he’d messed up (again) in his marriage, he told his wife, “I’m a sewer. I’m a cesspool.” I’ve used that line many times since. Sometimes that little bit of humor has helped me admit I’m wrong, move past my defense mechanisms, and put to rest the altercation, alleviating the tension.

Thus, after we have admitted that our hearts are hard and our sinful passions are at war within us, we can move on to the verses below, which pretty much sum up the New Testament’s advice on being married:

“Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband” (Ephesians 5:22–33).

I’ve spent a lot of time in counseling rooms with troubled and angry couples, trying to help them reasonably work out their conflicts. I’ve concluded that much of what I did was mostly worthless. The primary problem in marriages is addressed in the verses above, and in one, overarching truth: It is the responsibility of both spouses to walk in a sacrificial life with Jesus. The man must go before the Lord, repent, and ask for help to love his wife, whether she deserves it or not from his point of view. The woman must go before the Lord, repent, and ask for help to respect her husband, whether he deserves it or not from her point of view. Both must forgive. It is impossible for a Christian to remove him/herself from that godly requirement. Both must put away anger (Ephesians 4:31; Colossians 3:8), which Paul lists as a work of the flesh, along with several other odious sins, in Galatians 5:19-21.

I’ve learned that marriage counseling is about much more than solving marital problems or saving a marriage on the brink of disaster. It is about the individuals involved sacrificially giving up their lives to and for Jesus Christ. I am extremely grateful that the Lord has caused me to circle around to the simplicity of where my spiritual life began—with Him. I always thought that’s the way it should have been, but I mistakenly allowed myself to be swept up in a multitude of books and a wave of evangelical counselling techniques. Yes, there are tips and helps—learn how to “fight nice,” don’t use “You’re just like your Mom/Dad” statements, avoid using the words “always” and “never,” and, of course, the famous “I’m a sewer. I’m a cesspool” technique, among others—but the greatest truth is dying to your pride, selfishness, and anger, and asking for help in obeying the Lord’s truths that we must forgive, love, and respect. In the process, our sinful nature will take a hit, and we will become more mature believers.


Is it difficult to be married?

Let me think for a microsecond.


Over the years, I have told couples many times that marriage is a committed relationship in which two people join together so the Lord can grind them up with His mortar and pestle. Disagreements pop up, selfishness shows its ugly face, our pride is made manifest and then crushed. This is what happens, that is, if we want to have a lasting relationship with our spouse. It is a good thing, this pride-crushing, since the Lord hates pride. The Lord uses marriage as part of His process of bringing forth His godliness in our lives. I am skeptical when people tell me their marriage is free of arguments. To me, that means that one partner is dominant and the other remains passive in order to eliminate confrontation. Married couples need those sometimes ugly confrontations, those tumultuous laboratories, to help us learn how to love as the Lord does.

For those of you who are married, welcome to the jungle.

Raising children has much the same effect. When our children grow up and reject the values with which we have raised them, it takes a great toll on the parents’ emotions as well as our perception concerning how well we raised our kids. We learn how to love our children—our own blood—who have rejected us. Once again, our selfishness and pride are crushed. After raising our kids to adulthood, we are much more gracious to others about child rearing.

People in the United States have a romanticized idea of what love is. My experience is limited, but this seems true of any Western or Western influenced culture. However, romantic love is not the love that God tells us is necessary for marriage. It is not the love that He knows. His love is a steadfast love. It is a love that keeps its promise of fidelity.

We find it very difficult to love like this. Our shallow Western idea of love results in attachments that are easily picked up and just as easily discarded. I may have the “love bug bite me” while I’m at a party or at the store. I may fall in love with someone in aisle three. The music plays, zing goes the strings of my heart, flowers and pink hearts bloom in the sky, and it’s not long before we’re trying to figure out how to get in bed with each other.

Love, true love.

The word “love” doesn’t really mean a whole lot in our culture any more. I can love Doritos. Paint colors. Socks.

One of the symptoms of our shallow perception of love is the relative ease with which one can divorce one’s spouse. (By “ease,” I mean that there will be no cultural or societal scorn directed at you. The reality that divorced couples and their children face by inheriting multiple in-laws, however, is not easy.) I have found Jesus’ answer to the Pharisees concerning divorce to be challenging.

“And Pharisees came up to him and tested him by asking, ‘Is it lawful to divorce one’s wife for any cause?’ He answered, ‘Have you not read that he who created them from the beginning made them male and female, and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate.’ They said to him, ‘Why then did Moses command one to give a certificate of divorce and to send her away?’ He said to them, ‘Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so’” (Matthew 19:3–8 ESV).

The part of the section I’d like to draw our attention to is the last verse: “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.”

Oh, so the reason people get divorces, except for adultery, is the hardness of their hearts.

So, here is what happens during the first marital counseling session. We admit that our hearts our hard.

And where do our arguments come from? James has the answer:

“What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?” (James 4:1 ESV). The word “passion” here is the Greek word “hedone´” which is where our word hedonistic comes from. BDAG gives this definition: “state or condition of experiencing pleasure for any reason, pleasure, delight, enjoyment, pleasantness.”1 This word is translated in other versions of the Bible as desires, lusts, cravings, and pleasures. In other words, I am fighting my spouse because I have one passion, desire, lust or craving for something and she has another—and I want my way for my own selfish pleasure.

Therefore, the second occurrence during marriage counseling is we admit that our sinful passions are at war within us.

Marriage counseling just got easier.

1Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. Chicago: University of Chicago Press.


Confession time. For most of my Christian life, I had very little understanding about the nature of fasting. I never bothered to investigate the topic in Scripture. I could blame my teachers for not cluing me in, but no; it’s on me. I am ashamed to admit for years—many years—I just accepted the traditional Evangelical understanding of this practice. I just swam along in the ill-informed stream like the rest of my peers. I am ashamed of my ignorance, ashamed that I did not take the time to find out the truth. And to help insure that I don’t become “high-minded, but fear,” let me hastily add that surely there is more to learn.

We all knew we should fast because Jesus said, “When you fast…” The thinking was, “It’s not if you fast, it’s when you fast. So, we should fast.” Ok, but why? The predominant idea was of getting alone with and close to God, perhaps retreating to a quiet, isolated place and hearing His voice. Getting direction.

The New Testament offers very little instruction about fasting. Jesus addressed it, but He only taught about what not to do when fasting: Don’t make a religious show of it (Matthew 6:16-18). The only other time in the Gospels that Jesus took up this topic was when people asked Him why His disciples weren’t fasting. His response should help us understand the Jewish attitude about this practice. “Then the disciples of John came to him, saying, ‘Why do we and the Pharisees fast, but your disciples do not fast?’ And Jesus said to them, ‘Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast’” (Matthew 9:14–15). Please note that Jesus asked, “Can the wedding guests mourn as long at the bridegroom is with them?”

Mourning. This is what my teachers and I did not consider. Yes, seeking God is a piece of it, as well as seeking direction due to confusion about one’s distressed condition; but people in the Old Testament and in Jesus’ time as well, fasted primarily because they were grieving or in trouble.

Time and space don’t permit us to go through every Old Testament passage about fasting. I encourage you to do a study on your own. However, let’s start with the first place the word appears: “And Benjamin went against them out of Gibeah the second day, and destroyed 18,000 men of the people of Israel. All these were men who drew the sword. Then all the people of Israel, the whole army, went up and came to Bethel and wept. They sat there before the Lord and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord” (Judges 20:25–26).

Why did Israel fast that day? They had just lost 18,000 men fighting against one of their own tribes, the tribe of Benjamin. 22,000 had died the day before. They were mourning. Confused.

Here is the second time Israel fasted. “So the people of Israel put away the Baals and the Ashtaroth, and they served the Lord only. Then Samuel said, ‘Gather all Israel at Mizpah, and I will pray to the Lord for you.’ So they gathered at Mizpah and drew water and poured it out before the Lord and fasted on that day and said there, ‘We have sinned against the Lord.’ And Samuel judged the people of Israel at Mizpah” (1 Samuel 7:4–6).

Could one say in this instance that God’s people were fasting in order to draw close to the Lord and hear His voice? Well, they’d already heard His voice—they were to put away their foreign gods. They were repenting of their sin. They knew their sinful behavior was abhorrent to the Lord. However, yes, one could say they wanted to draw close after having worshiped Baal.

Here is the third time: “But when the inhabitants of Jabesh-gilead heard what the Philistines had done to Saul, all the valiant men arose and went all night and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and they came to Jabesh and burned them there. And they took their bones and buried them under the tamarisk tree in Jabesh and fasted seven days” (1 Samuel 31:11–13).

Why were the inhabitants of Jabesh-Gilead fasting? Saul had been killed.

Now, let’s return to what Jesus said in response to those who asked why His disciples weren’t fasting. “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.”

Fasting and mourning. Fasting and distress.

This all came together for me one day when I remembered what happened when my mom died when I was sixteen. I was so grief stricken that I didn’t want to eat. Food was not important to me in the least.

When Jesus told John’s disciples that His disciples would fast when He was taken from them, He was countering the practice of fasting as a religious tradition and exercise. Jesus taught that fasting should have a purpose, a reason—sorrow and difficulty.

However, this is where it gets even more uncomfortable. Because it is true that Jesus said, “When you fast…” However, what am I to mourn over? Whhy should I grieve to the point where food becomes so unimportant to me that I don’t want to eat? Clearly, it may be because someone I love has died. However, it also may be, as when Israel was defeated by the tribe of Benjamin, that God’s people have been defeated or there is tragedy and debilitating confusion in the Church. It may be, as when Samuel rebuked Israel for worshiping false gods, that I am repenting over my sin.

What else should I mourn for? A world that is perishing, lost in darkness and bondage? A world that is suffering without God? This view of fasting brings greater understanding to what the Lord said through Isaiah:

“Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh? (Isaiah 58:6–7).

The uncomfortable truth is that I do not mourn. The embarrassing truth is that the condition of the world and the Church does not move me to lose my appetite in grief. I have been asking the Lord to cause me to mourn. This must be a response from my heart, not from guilt or religious tradition. I am remarkably insensitive to a world that is perishing and a Church that is causing Jesus Himself to weep.

Thanks to Ben Williams for the photo.


I’m still befuddled by Jesus’ stunning statement that if we do not humble ourselves and become like children, we can never enter the kingdom of heaven. “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven” (Matthew 18:3 ESV). It has helped me a bit to understand that He Himself did that very thing—became like a child. It is not only that our great, magnificent God came as a helpless baby, He also laid aside all powers when He grew into a man that would enable Him to rule over people as a king. It is true that He didn’t disallow Himself all His powers. Clearly, He still possessed the ability to heal, forgive, cast out demons, and exercise authority over nature. However, He did nothing that earthly kings and potentates do when they reign over others. He purposefully chose to deny Himself that power. “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53 ESV). From heaven’s point of view, our great Creator God became as helpless as a child when He dwelt on the earth.

It has also helped me somewhat to understand that He became the least in the kingdom of heaven. This is what Jesus said in Matthew 18:4: “Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:4). It helped me because I finally understood—please forgive my ignorance—that the greatest in the kingdom of heaven is…Him. Therefore, our powerful Jesus humbled himself like a child and thus became the greatest in the kingdom of heaven. You will not be able to humble yourself lower than He did.

My church and theological world has been turned topsy-turvy by such biblical truths. Here is one more. Jesus taught that the kingdom of heaven was like many things. Two of them are addressed here: “He put another parable before them, saying, ‘The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.’ He told them another parable. ‘The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened’” (Matthew 13:31–33 ESV).

The kingdom of God is like the smallest of seeds.

The kingdom of God is like yeast.

The kingdom of God starts in the smallest way possible.

The kingdom of God grows all by itself.

Do we believe this? No, I don’t think we do. No, we must establish some strategy, some systemization; employ wealth, real estate, and talented people to grow in order to “grow God’s kingdom.” Where do we get these ideas?

True, as Paul said, some plant and some water: “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Corinthians 3:6–7 ESV). Are you a planter? Great. Do you water what has been planted? Wonderful. Do you work hard? Good for you. However, read all of what Paul says here. “…he who plants nor he who waters is anything…” The amazing apostle Paul said that both he and Apollos were…nothing. Are you willing to bring that assessment to you and your ministry? And why should we bring that assessment? Because “only God gives the growth.” No, you are not “growing God’s kingdom.” Only He can cause seeds to sprout and grow. Only He can cause yeast to rise. You can’t do those things, and you will never be able to. This is a good and right thing to come to this understanding. It is good and right because then only He gets the glory for what He does. Oh, how quick we are to broadcast our successes, accomplishments, and numbers! When you plant a tomato seed, a grass seed, any kind of seed, do you say, “Look at how I made that tomato come up out the ground! Look how tall I’m making it grow!” Do you say, “I spread grass seed all over the lawn. You won’t believe how I made so many of them sprout! I’ve counted them! There are over two thousand of them!” But that is exactly what the Church does after it broadcasts the seeds of God’s Word and it sprouts.

Lord, please forgive us for taking the glory to ourselves for what You alone have done.


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Legalism is a word that is usually applied to adherents of Christianity. It refers to a code of religious laws or rules that are followed but with a negative effect—the Christian begins to judge others’ righteousness based upon external adherence to those laws. In severe instances, the salvation of the “offenders” may be doubted. When the topic comes up, I’ve been told more than once by pastors that a person who smokes cigarettes cannot be a Christian. Christians debate such topics as, “Which movies should Christians watch?” “What exclamations are permitted when one is angry?” “May a Christian drink wine? Beer?” Some of the laws that Christians adhere to are indeed biblical. Some have no biblical basis, or a spurious one. The problem is not the standards to which a believer holds. The problem is when Christians begin to think that they are righteous based upon their ability to keep religious law. If they do so, they are in serious error. Christians are made righteous only through the righteousness of Jesus Christ. He took our sin and death upon Himself and received the punishment that we deserve. In return, He gave us His perfect righteousness, which enables us to have fellowship with the Father and to be His children and the inheritors of all that He possesses.

Throughout my lifetime, the pervasive drumbeat in the U.S. culture is the intolerance and even danger of Christianity. The three main targets have been the Crusades, the Salem witch trials, and Puritanism. Let’s be honest. We cannot defend brutality in the name of Christ. We also cannot defend an imposed, legalistic, religious life, if that is how Puritanism is perceived by its detractors. However, we can defend Jesus. Grace. Love. Forgiveness. The sovereign greatness of God, and many other essential truths.

Another target of the culture has been religious hypocrisy. Christians cannot defend hypocrisy either, and we must admit that it comes with the territory. We are held to the highest of standards—be perfect as God is perfect—but we cannot reach that standard. We teach those standards, endeavor to live by, and encourage others to do so, but we should be honest and admit that we fall woefully short—which is why we need a Savior.

Have Christians been improperly legalistic? Probably. There is no doubt that the culture has considered Christians to be “straight-laced,” “goody two-shoes,” or other perceived joy-killing pejoratives, as well as intolerant of others’ beliefs. However, now there exists an insidious, religious legalism within the secular culture of the United States. It is a legalism that is as deadly as anything legalistic Christians in the United States —rightly perceived or not—ever adhered to. In contrast to the forgiveness of sin and God’s grace that are pillars of Christianity, there is no such forgiveness for moral offenses in this secular legalism. I may lose my job if I am perceived to be a racist. I will be publically condemned, and my life ruined. I may lose my job if I’m considered a sexist. I will be publically condemned. However, the most dangerous of all the secular legalistic laws is that a Christian has the audacity to assert that belief in Jesus Christ is the only way one may go to heaven. I am therefore an intolerant bigot, a cultural supremacist. The odd thing about this is that this bigotry seems to only apply to Anglos. Black and Latino Christianity gets a pass in the media in the United States.

The Christian response? Admit to sinfulness, both yours and of past generations. I don’t recommend fighting silly cultural wars that only reinforce the idea that Christians are legalistic. Does it really matter if a secular culture “properly” celebrates Christian holidays? Let’s be honest. Christmas has become a frenzied, materialistic orgy. Christian believer, does that please God? Our concern should really be on our own values, not of those who do not even know our wonderful Savior. Why should I expect secular schools or meetings to allow Christian prayer? The United States is a post-Christian culture. It makes sense to me that secular authorities don’t allow such prayers. If they did, they would be faced with the issue of allowing the prayers of all religions. Do Christians really want that? No, we should not insist on having our way in such superficial issues. Let our light be the love and truth that is in Jesus. Let’s endeavor, by our love for others, put lie to the belief that we are intolerant, legalistic, and bigoted. Jesus and the early believers lived within cultures that had not been influenced by Christianity at all. They never attacked or criticized cultural norms. They preached the gospel. They prayed for others. They made disciples. Let us go and do likewise.





Another characteristic of Jesus’ lowliness is His servile heart. I am not convinced we fully fathom how low He stooped to come to the earth. Not only did He leave a home that is more glorious than we can ever comprehend in this life, He came as a nobody—not only a nobody, a servant. How low did our Creator condescend in His ministry here? He washed His disciples’ feet. He fed them breakfast. However, the supreme example of His servanthood is found in Philippians 2:8: “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” Here is the improbable truth: The mighty God of the universe and Creator of all that exists is a servant who was willing to die like a criminal for those who treat Him like dirt.

Jesus is low and humble, and the yoke He offers is kind and good. Therefore, when Christian believers take His yoke, it is quite different from the yoke that carries with it the burden of being able to figure it all out and nail it down. The Lord is gracious and compassionate. He understands what we, unbelievably, seem to find so hard to admit: We just do not—will not—cannot— know Him by relying on our wisdom and intelligence, even by believing we know Him by understanding what we think His Word tells us. We can memorize His Word, parse it, outline it, systematize it—and still not know Him. Oh, yes, the truth is undeniably there, just as it was for the inhabitants of Chorazin, Bethsaida, and Capernaum. It was available to the Pharisees. However, they all—all—missed Him. The disciples missed Him, too. However, those twelve, among others, were willing or able or, perhaps better said, enabled by faith, to follow Him like children, even though they had very little understanding about His true nature or His work.

Nevertheless, He would teach them, He of the kind and good yoke.

What is the way to know God fully? What is the way of obedience? He is. Not only does He know the truth and can make truth known to us, He is the truth. When we struggle with keeping His commands, the answer is Him. He is the life—life is found in Him, not in the intellect-driven, self-glorifying attempt to follow a set of rules, or so-called principles, and traditions, even if we can wind our way back to find them in an isolated Bible verse—and all too often, we cannot even do that correctly. The answer to questions in the Christian walk is often clear-cut, and often it is not. It is clear because He is the Answer, ultimately, to every question. It is not always clear because, in order to know and learn what is good and obedient in our spiritual lives, it requires knowing Him, His love as well as His Word, and that is primarily relational, not solely educational, traditional, legal, or intellectual.

Therefore, we take His yoke. We endeavor to learn from Him. We endeavor to obey Him. He graciously forgives us when we fail and then repent. We will not “get it” completely as long as we walk on this earth. However, He is kind. He is good. He is not arrogant in His immense intelligence. James wrote, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (James 1:5). The word “reproach” means “to find fault in a way that demeans the other, reproach, revile, mock, heap insults upon as a way of shaming.”1 In other words, He will not say, “I can’t believe how stupid you are! Why haven’t you figured this out yet? You are an idiot! A moron!” Thankfully, we will never hear that from Him. We will learn from our loving God as we seek Him and draw near (Jeremiah 29:13; James 4:8), the One who is lowly and humble in His heart.

It is as simple and massively difficult as that. Simple as well as difficult because He is the God we do not know.

            1Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. Chicago: University of Chicago Press.

Thanks to Ben Williams for the photo.






             I order to understand Matthew 11:16-30 more fully, to help us comprehend how to know Jesus by taking His yoke, a question must be asked. Why does Jesus need to be lowly and humble in heart in order to teach us? (“Take my yoke upon you, and learn from me.”) He gives us the answer in the very next phrase: “For my yoke is easy, and my burden is light.” The Greek word “chrestos” is translated “easy” here in verse 30. However, this is the only place in the New Testament where it is interpreted this way. It is rendered “good” in these four verses:

            Luke 5:39: “And no one after drinking old wine desires new, for he says, ‘The old is good.’”

            1 Peter 2:3: “…if indeed you have tasted that the Lord is good.”

            Luke 6:35: “But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.”

            1 Corinthians 15:33: “Do not be deceived: ‘Bad company ruins good morals.’”

            Chrestos is translated “kind” or “kindness” in these two verses:

            Ephesians 4:32: “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”

            Romans 2:4: “Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?”

            Therefore, it is proper to say that Jesus’ yoke is “kind and good.” The word “easy” gives us the false idea that somehow following Jesus is easy. Indisputably, it is not.

            Again, let us ask, why does Jesus need to be lowly and humble in heart in order to teach us? As we struggle to learn of Him, we, in our rebellious sinfulness, will end up trampling all over Him. We will sin against Him. We will arrogantly take the glory for the wonderful acts He has done through us, the astonishing truths He has taught us, and the natural and spiritual gifts He given us. If He was not low and humble in heart, if His yoke was not kind, He would not allow Himself to be treated in this way. He would rise up and punish us. However, He knows how eminently unable we are to grasp who He is and His ways. He understands. In addition, if His yoke was not good, He would impose a burden that would engender a fear of unknown and uncertain outcomes because of our sinful failures. His yoke is good because He ultimately has our good in mind. We know this because He, the spotless Sacrifice, God Himself, died for us to eliminate any and all possibilities that there is some sin, some fault, some retrogression that will keep us from Him. This is the greatest act our great God could do—die. If He did that, if He gave the ultimate sacrifice, why would He not give us whatever else we might need? Regardless of what happens in one’s life, this is the overarching truth: that is Christian victory. Paul wrote this his marvelous paean to God’s love in Romans 8: 31-39. In verse 32, Paul wrote, “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” What greater thing could the Father have done in love toward us than give up His Son to death? Having sacrificed what is most valuable, will He then not give us whatever else is necessary? The rest of this passage is simply too splendid to omit:

            “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, ‘For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:35–39).

            The definition of Christian victory resides in the love and goodness of God.

           The yoke of Jesus is kind. The yoke of Jesus is good.


            Thanks to Ben Williams for the photo.



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