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Five Reasons Why Pastors Should Share Their Pulpit

Every bad church story happens either at a business meeting or a deacon’s meeting. This was a deacon’s meeting—circa, Spring of 2011. I was a 25-year-old youth leader who desperately want to learn and grow as a pastor—particularly in preaching. Our church just lost its pastor and hired an interim—Pastor Don. God bless him. Pastor Don (at the time) was 82 years old. He’d been serving the Lord for many years, and he wasn’t too fond of me wanting to preach. In fact, in the deacon’s meeting, he looked at me and said, “Brandon, it’s not your job to preach. That’s not why the church hired you.” I won’t lie. Those words hurt. But they also helped me, because in that moment, I determined that if I ever had the opportunity to preach regularly, I would share my pulpit with up-and-coming preachers.

Pastors may be hesitant to do this for several reasons.

They’re worried about what the congregation will think. In small churches, especially, people think the main pastor should be preaching every week. That’s why they pay him. The pastor, then, is afraid to let another person preach (unless he’s on vacation), because he doesn’t want to make people mad.
He’s worried the younger preacher be better than him. This shouldn’t happen, but it does. Pastors can be some of the most insecure people in the world. They certainly don’t want a young man making them look bad.
The young man is inexperienced. Preachers who haven’t preached much are, by definition, inexperienced. This discourages the main pastor from putting him into the pulpit too quickly.

But pastors should not hesitate to train young preachers despite the challenges. Here are five reasons why.

Training preachers is biblical. Paul told Timothy: “what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also” (2nd Timothy 2:2). Paul trained Timothy. Timothy was to train the next generation of Bible teachers who could then train more Bible teachers. That’s four generations of preachers.
Training preachers is a ministry in itself. Every church should do this, but if you’re in a normative size church (75-250), and perhaps you’re being tactically patient in terms of how fast you change things, finding a young preacher to train is very rewarding work. You don’t need leadership or congregational approval to disciple someone. Plus, the impact you could make in this man’s life, who will then impact others, is immeasurable.
Training preachers encourages the congregation in a unique way. When a young man preaches, even if he’s not very good, godly saints will be encouraged. You can even encourage this encouragement by saying things like, “Isn’t it nice to see a young person training for the ministry.” Trust me. Senior saints love that.
Training preachers proves the pastor is humble and fearless. As stated before, a lot of pastors won’t allow another preacher in their pulpit because they’re insecure. When you train preachers, you show that your teaching ministry is not about you, and you’re not afraid. Who cares if he’s better. You should hope he is! Do we not need more great preachers?
Training preachers creates more preachers. Good preaching begets good preachers. John Piper wanted to be a doctor. But then he got sick and laid idle in a hospital bed. That’s when he heard a compelling sermon that made him say, “I want to do that with my life.” Only God can call his preachers, but he often does it through preaching. Give guys opportunities and you will create a culture of training men for ministry.

Pastor, don’t be afraid to share your pulpit. It’s your job to train the next generation of preachers and shepherds. In doing so, you will not only be blessed yourself, but you will also encourage your church, show you aren’t afraid and raise up more preachers for the ministry.

Finding Rest on the Road

By Lucas Hahn / May 16

Where Are We Going?

They say that when you have young kids, you don’t take vacations. Instead, you take trips. I don’t want to fight over the semantics of these two words, but I understand the sentiment.

When you have young children on vacation, the experience is rarely two beach chairs, toes in the water, and bliss in the sand. Don’t get me wrong, some of life’s greatest moments have come on family vacations. We can relax as we unplug and detox from bright screens and endless work. But there’s a reason some people use the trip/vacation distinction.

Even though you’re removed from the stress of one world, similar tensions and challenges exist as you travel with your family. If you’re like me, you lose your wallet and spend the entire first day of vacation searching for it. You break up fights between siblings, build the day’s fun around nap schedules, and test your family’s patience as you try to snap the perfect golden hour photo.

With that long list of potential family vacation pain points, I want to encourage you to add one more potentially stressful activity to your vacation plans – attending a church service. I know, you’re rolling your eyes just like my wife did when I first proposed this idea en route to our vacation destination. She came around, and I’m hoping you will too.

New Adventures

On our most recent trip to Oklahoma we went to a service where our friend was doing church revitalization work. It was an adventure. As we do almost every Sunday, we arrived a few minutes late. Our late arrival resulted in a wild goose chase through their old 1920s church building, trying to find the auditorium. After cracking a few doors open inside, and a walk around the building on the outside, we finally made it to our seats. Our daughter, who isn’t afraid to say what’s on her mind, whispered, “This is the best Sunday ever!” She loved the adventure!

When it came time to pass the offering plate, something we’re not used to in our home church context, I encouraged our daughter to give some of her money to the church. I thought she’d put a dollar in, but she pulled a twenty out of her wallet. Before I could stop her, she’d dropped it into the plate. No turning back. When my wife praised her for her generosity, she stated bluntly, “They need it.” After her trip through the creaky old church, she wanted to help. We finished out the morning listening to a great sermon on Amos, chatting with some old friends, and watching our kids take a second lap through the old church.

I want to clarify that I’m not arguing for visiting a church on vacation as a mandate, rule, or requirement. This isn’t a legalistic guilt trip or me boasting about what we do. It’s meant as an invitation. An idea. More than that, we’ve seen some big picture lessons for my children (and me) from this new rhythm I’ve sprung on our family.

Teachable Moments

It teaches them that our need for grace in hearing the word preached, taking communion, fellowshipping with other Christians, and singing spiritual songs doesn’t stay at home.

One of the most popular family ministry Bible verses is Deuteronomy 6:4-9. The Lord instructs his people to teach his laws to their children in everyday life moments – when you sit at home, when you walk along the road, and when you lie down and get up. I’ve found attending church as a family on vacation can be a natural way to live out this text in a few different ways.

Taking Our Faith With Us: The rhythm of visiting a church on vacation implicitly communicates to our children that our faith goes with us wherever we go. It teaches them that our need for grace in hearing the word preached, taking communion, fellowshipping with other Christians, and singing spiritual songs doesn’t stay at home. The songs, prayers, liturgies, and faces may be different from place to place, but it helps remind them that Christian faith is full of rich variety. We travel with burdens and fears and sins and pain. The church, ours or one we may visit, is a harbor for us to seek safety, forgiveness, and renewal.

Teaching Them as We Go: Visiting a church on vacation also brings about explicit teachable moments referenced in Deut 6:4-9. If your kids are anything like mine, they’ll ask why in the world they are going to church on vacation. That question in itself is a teachable moment. It’s an opportunity to explain our identity as Christ’s followers and the importance of the fellowship of the saints for our Christ-like formation. It allows us to teach our children the nature of the local church where “the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.” (Eph. 3:8-10).

In addition to teachable moments on the Christian life and the church, I’ve noticed that this exercise prepares my children to learn and engage in Sunday morning worship. There’s something refreshing about visiting a new church. You see new people, and experience new church rhythms. I’ve noticed that I’m a little less distracted and find it easier to take in the experience. I think the same is true for my kids. This leads to conversations after church about what we learned, who we met, and what looked or sounded different. My wife and I make sure to throw in a few ways the sermon impacted our hearts and pointed us to Christ. Visiting church on vacation presents a natural way to share the same gospel truths we teach at home, but maybe to a more attentive audience.

Seeing the “Global” Body of Christ: Visiting a church on vacation exposes our children to the diversity and expansive nature of the church. It teaches them that our faith, though very much lived out locally in our everyday lives, is part of a much bigger story than they know. In case they think that the Christian faith is a tradition only for their family and friends, these visits help them see that the gospel brings life to people of different ages, ethnicities, and economic backgrounds in all sorts of places. They experience the effects of Christ’s commission to his disciples and the fruit of the saints who have gone before us. Seeing the global nature of the church and the expansion of the gospel contributes, if only in a small way, to our children realizing that Christ’s blessings of salvation extend as far as the curse is found.

Vacations and Rest

Back to my daughter. One of the questions she asked me before getting ready for church on our last trip was something like, “Daddy, why do we have to go to church on vacation? Isn’t vacation about rest and doing fun things?” Notice the difference in our definitions of the getaway (trip vs. vacation). She’s right about vacation. It is absolutely about rest and doing fun things. What she doesn’t know yet, but is hopefully beginning to learn, is that our souls need a greater rest than any vacation could ever offer. As Augustine puts it, “Our hearts are restless until they rest in You.” And those who have rested in Christ deepen that rest in the local church, with their spiritual brothers and sisters and mothers (Matthew 12:50), where they’re reminded of the gospel, use their gifts to serve others, and grow as disciples.

If vacation is about rest, then why not seek it at the place that points us to the one in whom it’s found? The church gathered is supposed to be restful and joyous. While it might not feel very restful to drag our kids to church on vacation, my hope is that they (and me) remember where our true rest is found – in Christ alone. I have no evidence that it’s working this way yet, but I’m banking that this new tradition will bear fruit in the long run. I’d encourage you to join us in giving it a try. If you’re planning your next vacation and would like to find a church to visit, I recommend the 9Marks or the Gospel Coalition church directories.

This article was originally published by Gospel-Centered Family and can be read here.

To the Soon-To-Be Pastor

By Lucas Hahn / May 11

As I packed up my office and prepared to enter into my first full-time ministry opportunity, my boss came in with a book as a parting gift. “The First 90 Days” by Michael D. Watkins. The premise of the book is simple: “The actions you take during your first few months in a new role will largely determine whether you succeed or fail” (page 1). Admittedly, I don’t think it’s wise for pastors to be building their goals and strategies solely from the wisdom of secular books about the workforce like this one. However, getting started on the right foot as a pastor will pay dividends for your service to the flock in the long run, and because of this, I chose to read it. As I read the book and began serving my new church family I regularly found myself exactly where Watkins wrote that I would be and felt the pressure he said I would feel. I came to appreciate the reality that the first 90 days of a new job are important, and hard, whether you are a CEO or a new minister.

With the semester coming to an end this spring, many seminary students across the country have their eyes toward the horizon that is graduation. And with that graduation will come ministry opportunities for many young alumni. These opportunities will be an answer to prayer and the start of an exciting journey for the glory of God. They will also be hard, especially those first few months! So for the soon-to-be vocational pastor, here are some exhortations to guide you in those first crucial months:

If you’re in seminary reading this, chances are you’ve heard the stereotypes about new pastors fresh out of school. Naïve and ambitious, filled with head knowledge from the rigorous theological study but with hands and hearts that haven’t quite caught up. You may think you won’t fall victim to these stereotypes, but then again so did everyone else! So how can you serve in your new post for those first 90 days and guard yourself against these tropes?

First, your earliest days in ministry need to be marked by a posture of clarifying and defining expectations every day. What do your elders want to see you do in these first few months? What do you want to see happen? The closer those answers can align, the better it will be for you! Most pastors are hired to do more than one thing at their church. Some expectations of the job cannot be fulfilled immediately. Do you and your elders agree on which things need to wait and which things can be done from day one? You can never over-clarify what is expected of you those first few months but a lack of clarity can cause conflict and division that takes more time to resolve and holds back ministry.

Second, in your first three months garner as many easy wins as you can. A word of caution here: a proper definition of “win,” is essential to this being effective. An easy win is not a major change or philosophical shift that requires a plethora of time and energy. An easy win is fixing the leaky faucet in the bathroom. An easy win is updating the website if there are some outdated events posted on the homepage. Ask the elders if there are any younger men eager to be discipled and take them out to coffee, or serve on the greeting team. If you’re really eager for an easy win, volunteer to run slides on Sunday mornings! Easy wins serve the church, give you easy confidence boosts, and help you assimilate into the community. Many people will have a healthy dose of skepticism about a new pastor. Finding easy ways to build credit and express your love and service to them is an easy way to honor them and the Lord. Maybe most important, you are not too special to run slides on Sunday and easy wins put us back into a righteous humility.

Third, remember that swinging for the fences raises your chances of striking out. Seldom does a church need an all-star, especially when they hardly know the guy. Let your first 90 days be marked by hitting singles. The allure of the home run in ministry never goes away, and sometimes God calls people to swing for it, but I can almost guarantee God has not called you to hit home runs right away. Preach the Word, pray for people, attend your new small group, and be ready to fulfill the normal duties and responsibilities of ministry. The more you try to impress people or change things in the name of growth or improvement the more you may actually convey pride and a demeaning attitude toward them and the prior pastor. If God has called you to the ministry, He will have you there long enough to see the home runs 5 years from now.

Ultimately, if you are called by God to enter into a new church as a shepherd, let your first 90 days be marked by prayer and praise. Consider the way Paul models prayer for churches as he begins many of his Epistles and urges Timothy to pray for all people (1 Tim. 2:1). Those examples are a good reminder for us that elders are meant to be devoted to prayer (Acts. 6:4). In those first few months you’ll be learning simple things like small group schedules, which children go to what classroom on Sunday morning, and your schedule will be packed with lunches and coffees as you acclimate. It’s easy to forget to come before the Lord on behalf of your flock during the transition. In your first 90 days, don’t wait until you know their names to pray for them. Learn their names by praying for them! Carve out some time and begin praying through the membership rolls the minute you arrive. It will always be tempting to do something other than pray.

In the same way, it will often be tempting to wallow in discouragement early on. We must be grateful for the opportunity. Even when early problems arise, don’t lose sight of the fact that God has put you there and that the people you serve are trusting you with serious aspects of their spiritual formation. Likewise, be grateful for the grunt work you never daydream about in your seminary courses. Filling out an expense report is much better than having no money! Ultimately, praise the Lord for giving us that Savior on the cross, Jesus, the true and great shepherd who you now get to model in your ministry through the grace He offers. Truly there is no better feeling knowing that regardless of these first 90 days, eternity with God is sealed now and forever.

What is the Hypostatic Union?

By Brett Fredenberg / May 10

Editor’s Note: The Theology in the Everyday series seeks to introduce and explain theological concepts in 500 words or less, with a 200-word section helping explain the doctrine to kids. At For The Church, we believe that theology should not be designated to the academy alone but lived out by faith in everyday life. We hope this series will present theology in such a way as to make it enjoyable, connecting theological ideas to everyday experience and encouraging believers to study theology for the glory of God and the good of the Church. This week, the Hypostatic Union.

“Who do you say that I am?” This question by Jesus is perhaps one of the most important questions we must answer, for life and death depend on it. Our answer is two-fold, as the intent of this series demonstrates. There is a fundamental, dogmatic answer that the Holy Scriptures teach and the Church witnesses through her confessional tradition: Jesus is the second person of the Holy Trinity, the true Word who took on true flesh in time to take away the sin of the world.

But this biblical and dogmatic confession of our Lord Jesus Christ isn’t abstract or ethereal. Rather, it is only because Jesus is the true Word who assumed true flesh that 1) our sins are taken away by grace, 2) we have an objective view on reality through our union with Christ, 3) we are able to imitate God in Christ by His Spirit, and 4) we have God as our treasure and hope forevermore.

The Hypostatic Union

Throughout history, the Church has referred to this reality as the hypostatic union. But why is this doctrine so important? Where is it in the Bible? Is this a new idea? What exactly is the hypostatic union? In 500 words or less (not including historical sources), here’s how I would explain the doctrine of the hypostatic union:

The hypostatic union simply means that Jesus Christ is truly divine[1] and truly human[2] in the most perfect union.[3] In His mysterious incarnation, God the Son, without loss of or change in His complete perfection, now subsists in both a truly divine and human nature, “not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ.”

That last phrase comes from the Chalcedonian Definition where biblical teaching of God the Son incarnate is defined and preserved.[4] After Chalcedon, four theological categories emerged to help to clarify the meaning of the hypostatic union. These four categories (underlined below), alongside the four negations in the Chalcedonian Definition (in parentheses below), aide us to better see and savor the Word made flesh for us and for our salvation.

Enhypostastic (without division): there is no split or division in the Son because the person of the Son, who is the subject of both natures (He is the “who” of the divine and human nature), now subsists in (en-) the two natures (hypostasis).
Extra Calvinisticum (without change): in the incarnation, our Lord Jesus Christ maintained and continued to exert the divine perfections. The assumption of human flesh did not alter or affect the divine nature; nor was the divine nature set aside.
Communicatio Idiomatum (without confusion): there is no mixture of divine and human natures. As the natures remain distinct, they retain their particular attributes (e.g., divinity in John 1:1-4; 8:58 and humanity in Luke 2:52; Heb. 2:11-17) and those attributes can be predicated of the Son since he is the person or subject of both natures.
Dyothelitism (without separation): in the person of the Son, there is a real union of the divine and human natures. As such, there are two real wills of Christ (dyo, two; thelema, will) located in each nature for us and for our salvation. This preserves our Lord as having a human will (e.g., Heb. 2:17) and denies three wills in the Holy Trinity.

In this magnificent hypostatic union, God the Son incarnate as the second Adam reconciled those who were alienated from God and made peace by the blood of His cross.[5] As our New Covenant head, only God the Son incarnate could reconcile God and humans through His sinless life, substitutionary sacrifice, and victorious resurrection. Therefore, not only do we owe our Lord right reverence and obedience, but we’re given the powers and capabilities to do so in our union and participation in Him.[6] As such, we have a sure hope that is undefiled and unfading in the blessed vision of our Lord.[7]

For the Kids:

Hi, kids! While there’s no perfect comparison, we should NOT say that the hypostatic union is like putting a banana and a strawberry in a blender for your smoothie; nor is it like adding your car seat to the car. We can simply say, Jesus, who has always been God, was born and continues to be a human just like you and me. Though, when he was born, he did not stop being God since God cannot change. It’s important that Jesus is truly human because God’s justice requires human obedience and punishment for sin. It’s also important that Jesus is truly divine so that he could “earn for us and restore to us righteousness and life.” (Heidelberg Catechism, Questions 16-17. For fun and memorable songs, see Shai Linne’s “The Hypostatic Union” and New City Catechism’s Q20-23.)

[1] Mark 2:3-12; John 1:1-4; 8:58; Col. 1:15-20; 2:9; Heb. 1:1-4

[2] Matt. 1:18-25; 26:38; Luke 2:52; John 1:14-18; Heb. 2:11-17; 4:15

[3] Rom. 9:5; Gal. 4:4-5; Phil. 2:6-11

[4] To read the Chalcedon Definition in full, visit here.

[5] Rom. 5; Col. 1:15-22

[6] Eph. 1:3-14; 2:13; 2 Peter 1:3-11

[7] 1 John 3:3

5 Tips for Learning to Preach as a Student Pastor

By Lucas Hahn / May 8

If your church has given you the title of “Youth Pastor,” “Student Pastor,” “Children’s Pastor,” or “_____ Pastor” then your church has called you to be a competent preacher whether you realize it or not. In 1 Timothy 3 the one competency Paul expects of any elder is that they are “able to teach.” The role of a student pastor is multifaceted, encompassing a wide range of responsibilities and skills. Yet, at the heart of this calling lies the same calling that marks all pastoral ministry—the task of preaching God’s Word.

As student pastors, we must constantly seek to grow in our preaching abilities, ensuring that our messages are both faithful to Scripture and engaging to our audience. Many people treat having a staff pastor who is able to preach as a bonus, but Paul considers it a necessity. In this article, we will explore five practical tips for becoming a better preacher as a student pastor.

1. Ask for Feedback (and Listen)

One of the most effective ways to improve as a preacher is to actively seek feedback from others. This may include soliciting input from fellow pastors, mentors, or even students themselves. By inviting constructive criticism and being willing to listen, we create opportunities for growth and refinement in our preaching. Invite people to listen to you that you trust and are prone to listen to. Ask them for real feedback and not simply affirmation of your gifts.

When asking for feedback, it is essential to approach this process with humility and a teachable spirit. Recognize that it is an opportunity to learn and grow, not merely to receive praise or validation. You’ll never get better surrounded by people who are overly impressed with you. As you receive feedback, be open to seeing things a different way, trying new things, and implementing suggestions during future opportunities.

2. Listen to Good Preaching

Another valuable tip for becoming a better preacher is to regularly listen to good preaching. By exposing ourselves to skilled expositors of the Word, we can receive insights and ideas that we may not have considered otherwise. Pay attention to the structure, illustrations, and delivery of these sermons, taking note of elements that resonate with you, but also what resonates with other people.

While listening to good preaching, be sure to maintain discernment and avoid the temptation to simply mimic another preacher’s style, content, voice, and mannerisms. I can still remember my first few years of trying to simply be “Great-Value John Piper.” Instead, seek out principles and techniques that can be adapted to your unique voice and your context with your students. You can do this better by not just listening to the one preacher you may be tempted to copy, but by listening to ten to twenty preachers you can synthesize information from. This practice will not only help you grow as a preacher but also expose you to a wealth of biblical wisdom and insight that will devotionally bless you.

3. Read Broadly

Developing a robust and diverse reading habit is another crucial aspect of growing as a preacher. As a student pastor, there can sometimes be a temptation to not read because people tell you that your job is to “just teach the basics.” While that assumption is not true, even if it was the point still stands. By reading broadly, we expand our knowledge and understanding, even of the basics, which in turn enriches our preaching. A well-rounded reading list might include theological works, church history, biographies, and even good fiction to shape your imagination.

As you read, take note of compelling arguments, turns of phrase, or illustrations that could be incorporated into your sermons. Additionally, reading widely helps to sharpen your critical thinking skills and deepen your understanding of culture, beauty, and story enabling you to better connect with any audience. Reading is formative and a major way God shapes anyone regardless of their position. Carve out time in your schedule to “take up and read” (regularly)!

4. Take Every Opportunity You Can to Preach

Experience is often the best teacher, and preaching is no exception. To grow as a preacher, it is essential to seize every opportunity you can to practice your craft. This may include preaching at nursing homes, prisons, or other small gatherings in addition to your regular student ministry responsibilities. You should never consider any opportunity to small or too unimportant.

Each preaching opportunity presents unique challenges and learning experiences, allowing you to refine your skills and adapt to different contexts. If you can preach an engaging exposition in a nursing home you’ve conquered what many great preachers never could. By embracing these opportunities, you will not only gain valuable experience but also develop resilience and flexibility as a preacher. I know that the thought of more prep, more travel, and more responsibility may seem daunting, but each opportunity will grow you in new ways and allow you to serve more people.

5. Preach as Well as You Can at Student Ministry

Lastly, it is crucial to give your best effort when preaching to your student ministry. Student ministry provides a unique context in which to hone your skills in illustration and contextualization. Student are people of story and metaphor, making them an ideal audience for honing your ability to craft compelling illustrations. Moreover, students inhabit a distinct cultural environment that demands you become adept at contextualizing your message in a way that is relatable, applicable, and engaging.

Resist the temptation to treat student ministry as a lesser priority or a mere stepping stone to a “more significant” preaching ministry. Instead, recognize the immense value and eternal impact of faithfully preaching the Word of God to your students. It is easy to fall into the trap of mailing it in for your Wednesday Nights out of a desire for more, feeling like it doesn’t matter, or thinking that no one is paying attention. This could not be further from the truth. Every word you say is indelibly shaping the souls of everyone listening. All preaching, no matter where it is, can and is used by God. By preaching as well as you can at student ministry, you not only serve your students but also develop skills that will benefit your ministry for years to come.

What is the Beatific Vision?

By Brett Fredenberg / May 3

One doctrine that you may never have heard of (but one that you really should know about) is the beatific vision. This “happy vision” or “blessed vision” is the blessed hope of beholding God in heaven, and it is the telos of the human soul. The beatific vision is what Moses was impatient to see on Mount Horeb (cf., Ex 33:18-23), and it has been the blessed hope of the vast majority of saints down through the centuries. This doctrine is what animated the prayers and contemplations of so many wonderful theologians like Gregory of Nyssa, Augustine, Anselm of Canterbury, Thomas Aquinas, John Calvin and John Owen. The overwhelming majority of Christians throughout the ages have said with Paul, “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Cor 13:12). What makes heaven, heaven is that there we shall see the face of God. That blessed vision is the culmination of all our godly enjoyments in this life, and the satiation of all our desire. That blessed vision is the promised land we march on toward, the consolation that sustains us on our pilgrimage. We shall see God. While Christians have many desires and aspirations, the central point of every single one of them is the same as David’s: “One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple” (Ps 27:4). We see the beatific vision promised all over the Scriptures, including Isaiah 33:17, Psalm 17:15, 1 John 3:2-3, 1 Corinthians 13:12, and Revelation 22:5.

Even if you haven’t heard of this doctrine before, you are probably already primed and ready for it. “Christian Hedonists,” who have learned from John Piper that “God is most glorified in us when we are most satisfied in him”—those who have come to agree with Piper that the chief delight of the soul is “seeing and savoring Christ”—are ready to embrace the beatific vision. If you have learned from Lewis to ache for “the stab of joy,”[1] to reject playing with mud-pies in the slums for the sake of a holiday at sea,[2] and to go joyfully “further up and further in” to Aslan’s country forever, you are ready to embrace the beatific vision. If you have learned from Jonathan Edwards that heaven is “a world of love,” you are ready to embrace the beatific vision. If you have learned to pray with Augustine, “Thou hast made us for Thyself, and our hearts are restless until they find their rest in Thee,”[3] you are ready for the beatific vision.

This doctrine is relevant for so many areas of our life, but one in particular is the area of sin and temptation. If it is true that those who will see God are “the pure in heart” (Matt 5:8), and if the beatific vision is our blessed hope, we will come to hate our sin with a pure and holy hatred on account of what it keeps us from. We will hate our sin because it threatens to keep us from seeing God clearly, and seeing God clearly is what we want more than anything else. Therefore, the beatific vision can be a powerful motive for the pursuit of godliness in progressive sanctification.

For the Kids

The beatific vision is the fancy term for something every Christian looks forward to: the hope of seeing God in heaven. This is the hope of every Christian—every person who has come to trust Jesus to forgive them of their sin because of his life, death and resurrection, and to give them a new heart. When Jesus gives them that new heart, that heart comes with new desires and new hopes, and the biggest of those new hopes is that one day we will get to see God in all his glory. Jesus promises to fulfill that hope by faith now in this life, but the Christian will receive that promise with vision in heaven—and it will be the most beautiful thing they can ever imagine! His glory will be so beautiful, and they will be so happy, that they will never be sad or disappointed by anything ever again. Their enjoyment of him will keep growing, without stopping or slowing down, forever and ever and ever.

[1] See C. S. Lewis, Surprised by Joy: The Shape of My Early Life (Orlando, FL: Harvest, 1958).

[2] See C.S. Lewis, The Weight of Glory (HarperCollins, 2001).

[3] Augustine of Hippo, Confessions, book I, 1.5.

Go Outside: An Interview with Jared C. Wilson

By Brett Fredenberg / May 2

Jared C. Wilson serves as Assistant Professor of Pastoral Ministry and Author in Residence at Midwestern Seminary as well as General Editor at For The Church. In his most recent publication titled Go Outside: And 19 Other Keys to Thriving in Your 20s (Moody Publishers), Jared and Becky Wilson share advice they’d give their younger selves. In 20 short chapter, they discuss the value of time spent with Jesus, taking care of your mind and body, how chasing your dreams is overrated, and more.

Tony Merida, Pastor at Imago Dei Church, commented on the new publication, “Go Outside is a treasure trove of wisdom for all present, future, and even former twentysomethings. It is filled with wit, written from a loving heart, and has the markers of battle-tested wisdom from years of serving this age group.”

Ronni Kurtz, Assistant Professor of Theology at Cedarville University, also said, “This book is a wonderful exercise in showing that gospel-centrality and practical advice are not at odds with one another.”

Costi Hinn, Teaching Pastor at Shepherd’s House Bible Church, said, “I can only wish that this book was written when I was in my twenties, but find great joy that countless lives will have this godly insight for one of the most foundational seasons of life.”

In a recent interview, Jared Wilson answered a few questions about his latest publication and the importance of the book of Acts.

For The Church: Why this book now?

Jared C. Wilson: If not now, when?

Just kidding.

In terms of the audience opportunity for this book, Becky and I both feel like young people are more hungry for mentorship and godly counsel than they’ve been in a long time. They are certainly more interested in it than our generation was at their age. In our day of increasing moral chaos and spiritual confusion, I think a book that carefully and clearly re-articulates the basic stuff of Christian spirituality for young adults in a practical way and really meets a need.

In terms of our timing in writing it, I would say that in now our middle-aged years we’ve spent over a decade now ministering directly to twentysomethings and speaking into their lives, and after thirty years of adulthood ourselves, feel equipped to share some of the most valuable lessons we’ve learned along the way.

FTC: What was it like writing a book with your wife?

JCW: It was fun! Though I should add that we didn’t exactly write the book together. Meaning, we didn’t collaborate on each chapter, but rather, divided up the chapter outline between ourselves. Becky came up with ten topics she wanted to address, and I came up with ten I wanted to address. We took our own time writing our chosen chapters.

The one thing Becky has enjoyed pointing out is that it took her months to write her half of the book, while it only took me a few days to write mine. You could conclude from this discrepancy that I’m a more natural writer than her, or you could conclude that she’s a more thoughtful writer than me. Take your pick.

FTC: What might readers be surprised about after reading this book?

JCW: I think most readers might be surprised at how relatable and refreshing the book is. Most things like this – stuff young people need to know – either comes across very legalistic or very dry. Both of us have good senses of humor. I write with a lot of illustrations and stories, and Becky writes with a very laid-back, unassuming, non-judgmental tone. Even when we’re giving advice or reminding our readers about things Christians must do or should do, we are constantly pointing young people back to the grace in the good news for their assurance and sense of okay-ness. In fact, there is more than one chapter on the importance of knowing God approves us fully because of Jesus, not our religious performance or spiritual production.

FTC: Which 2-3 of the 20 principles in the book do you wish you’d applied in your twenties?

JCW: Well, all of them! That’s the premise of the book: If we could go back, what are the 20 things we’d tell our younger selves. But if I had to pick just 3 of the chapters that are most important to me, I would say:

Chapter 4 – Porn is more toxic than you realize

Chapter 18 – Center on the gospel

Chapter 20 – You are not only as good as what you haven’t done

These three chapters probably best outline the plot points of my own testimony of sin and redemption in my twenties.

FTC: What’s one main point you hope readers take away from this book?

JCW: The biggest thing I hope readers take away is just how big Jesus is! How much he can be trusted. How investing in our friendship with him in our early adulthood isn’t just a way to be one of the “Christian college kids,” but the way we make sure we start out on a track of life that will fill our joy and keep us from looking back when we hit our thirties and forties and beyond with regrets and desires for a do-over.

Editor’s Note: Go Outside: And 19 Other Keys to Thriving in Your 20s is now available for purchase.

What is Union with Christ?

By Brett Fredenberg / Apr 26

I can remember the first time I heard of the doctrine of union with Christ. I was sitting in a classroom in north Texas listening to Dr. Sinclair Ferguson lecture on the doctrine of salvation. He had us to turn to Ephesians 1 and asked a student to read it out loud to the class. Every time the student read the phrase “in Him,” he said in his deep Scottish voice: “IN HIM.”

When the student finished reading, he launched into 45 minutes on the beauty of the doctrine of union with Christ. I sat in the back of the room, tears in my eyes. I had been a Christian for 22 years and the gospel was surprising me yet again.

After class, in the student commons, Dr. Ferguson was chatting with students and I began to pepper him with questions about this doctrine.At one point, after what must have been my tenth question, Dr. Ferguson turned to me and said, “Young Mr. Worley, it’s all in Christ. Every blessing God has for His people. They are all in Christ. Where else would they be?”

He walked back into class, but I didn’t. I walked out of the building in a daze and I walked around the neighborhood for the next two hours. All I could think about was what Dr. Ferguson had said: “Every blessing God has for His people. They are all in Christ. Where else would they be?”

The doctrine of union with Christ changed my life. It changed the way I conceive of my relationship with God. It changed the way I read the Bible. It changed the way I pray. It changed the way I pastor. It changed everything.

Union with Christ

But, what is it? In 500 words or less, here’s how I would explain the doctrine of union with Christ:

Louis Berkhof defined union with Christ as that “intimate, vital, and spiritual union between Christ and His people, in virtue of which He is the source of their life and strength, of their blessedness and salvation.” That’s a really wonderful way of stating it.

This union is intimate in that it takes God’s people and places them into divine fellowship by placing them into the identity and under the covenant headship of the Son of God. It’s vital in that it is necessary for salvation. As John Calvin says concerning salvation, “We are deprived of this utterly incomparable good until Christ is made ours.” It is spiritual in that it is a “mystical” union, it isn’t some tangible thing we can see, but it is real nonetheless.

The doctrine of union with Christ lives in the prepositions of the New Testament and is often overlooked because of its subtlety. But like one of those optical illusions and brain teasers, once you see it…it’s all you can see. Let me just point to a few places: (emphasis added below to spotlight the doctrine)

Romans 6:5, “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.”
2 Corinthians 5:17, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”
Ephesians 1:3, “Blessed the God and Father of our Lord Jesus Chrsit, who has blessed us in Christ…”
Ephesians 1:4, “…even as he chose us in him before the foundation of the world…”

And there are dozens more too!. In Paul’s writings alone we get a total of over 73 uses of the phrase “in (with, into, or through) Christ” with 24 of those times occurring in Ephesians.

John Frame said, “In Christ, is the most general thing that can be said about us as God’s people.”

I have often stressed that the doctrine of union with Christ is not primarily about me in Jesus, but about we in Jesus. The witness of Scripture is consistently pointing to the reality that when we are pulled into identification with Jesus, we are incorporated into His body, that is, all those who have been saved by grace through faith in Christ.

In Christ Jesus, we find all the promises and blessings of God for His people. Nowhere else.

The doctrine of union with Christ is an invitation to make our home with God in Christ Jesus. It is an unbreakable fellowship. Not because we strive to keep the faith, but because God the Father keeps His people in His forever love in the Son of God and by the power of the Holy Spirit.

Brother or sister, whether you have been a Christian for a year or a decade, I appeal to you: Meditate upon this doctrine, let it anchor your soul and may the gospel surprise you all over again.

For the Kids:

Hey kiddos! Imagine you are playing outside and all of a sudden a storm shows up. The rain is pouring down, there is lightning and thunder; would it be better to stay outside the house or to go inside? Of course it would be better to go inside the house, that way you have protection from the storm!

When God created the world, He created it good. But when Adam and Eve sinned in the garden, God’s good world was broken and all of a sudden everybody was caught up in a storm.

But guess what? God invited people to step out of the storm, by stepping into a relationship with God.

God invites us to make our home with Him by placing our trust in Christ Jesus. Jesus Christ is the home where God invites us to live with Him, safe from the storm, free from the penalty of sin.

Do you want to live at home with God? You can! In Jesus Christ, we are invited to live with God forever.

True Servanthood in the Footsteps of Jesus

By Brett Fredenberg / Apr 26

Editor’s Note: This post is excerpted from A Ransom for Many by John J.R. Lee and Daniel Brueske (Lexham Press, 2023). This book is now available for purchase.

We believe that the term “service,” as applied to the mission of Jesus, must be understood in a nuanced and refined manner. Its overuse in our era has cheapened the concept. But in Jesus’s case, “service” meant embracing the most shameful and despised fate of his time—death on a Roman cross. It meant being condemned by his fellow Jews as one accursed by Israel’s God (cf. Gal 3:13; Deut 21:23). It meant being mocked by the Romans as a failed insurrectionist (cf. Mark 15:16–20). And the final phrase of Mark 10:45 (“to give his life as a ransom for many”) points to the ultimate expression of the Son of Man’s radical servanthood, his atoning death. Jesus did not allow his unique identity and authority to exempt him from the kingdom principle of sacrificial servanthood (cf. Phil 2:6–8). Instead, he lived it out fully (Mark 10:45) and thus provided the foundation and prototype for his followers’ radical servanthood in his footsteps (10:43–44; cf. 9:35–37;).

This emphasis on sacrificial servanthood is not limited to Mark’s Gospel alone. It is found across the New Testament (John 15:12–13; Eph 5:2; 1 John 3:16). Church history is replete with examples of radical servanthood in the footsteps of Jesus. Just beyond the apostolic era, 1 Clement 55:2 reports, “We know that many among ourselves have delivered themselves to bondage, that they might ransom others. Many have sold themselves to slavery, and receiving the price paid for themselves have fed others” (trans. J. B. Lightfoot and J. R. Harmer). This reported practice among early Christians reflects a literal application of Mark 10:45.² Other examples of Christian servanthood across the centuries are not hard to find. One of the most notable examples is Francis of Assisi. Before his conversion, Francis felt a strong aversion to the sight of lepers. But after his conversion, he went to live in a leprosarium to care for those with the disease.³

Mark 10:45 does not describe service in general and abstract terms. Instead, the portrayal is quite specific and personal. The service in Mark 10:45 is a service that a particular person, Jesus, has offered in a specific manner at a specific time and place, namely, giving his life sacrificially for the sake of others by being crucified on a Roman cross. And he did this despite the defeat that such a death signified in the eyes of his contemporaries. If we want to follow in Jesus’s footsteps, we must also do so in a personal way in our own specific time and space. The readers of this book will likely have one or two people they can quickly identify as their models of sacrificial service. For some, time would fail them to tell about their heroes of Christ-like servanthood (cf. Heb 11:32).

However, following Jesus’s example of servanthood may also take less conspicuous forms and may have a more manageable and mundane expression. For instance, welcoming neighbors over for dinner, staying late after church to vacuum the building, serving in a food line that feeds the hungry, or offering to babysit for a single parent can all be meaningful ways of serving others sacrificially. The core thread common to each of these acts is a willingness to subordinate our liberties, comforts, rights, and sometimes even our necessities to those of others, and, in so doing, we embody Jesus’s own habit of sacrificial service in a small yet meaningful way.

To be clear, Mark’s message is not that we must suffer or serve in order to get into heaven. Suffering and service do not earn our redemption and reconciliation with God. And not everyone who follows Jesus will face the same obstacles. Interestingly, Acts 12:2 mentions the death of James, which likely occurred only a decade or so after the request of Mark 10:37, yet church tradition indicates that his brother John lived to an old age. Likewise, in John 21:18–24, the resurrected Messiah foretells two very different paths for Peter and “the disciple whom Jesus loved.” Mark does not claim that we will all experience the same afflictions and persecutions or identify the same needs among our neighbors.

Instead, the message of Mark is that those who follow Jesus must be willing to complete the journey. It is not enough simply to hear the message of the kingdom (Mark 4:4, 15). It is not even enough to receive that message with joy and start following Jesus if we are not committed to remaining with him to the end (4:5–7, 16–19). It is only those who receive the message of the kingdom and bear the fruit of loyal perseverance—committed to following Jesus wherever he leads and whatever it costs—who can say that they have truly followed him (4:8, 20). If you consider yourself a disciple of Jesus, it is worthwhile to ask yourself periodically, “What obstacles might deter me from staying on the path?” This world offers many distractions to lure us off the path of discipleship. For the rich man, it was his earthly treasure (10:17–22). For James and John, it was the pursuit of honor (10:35–37). For Peter, it was an aversion to shame and suffering (8:32; 14:66–72). What tempts you to sidestep the shame and suffering that may come with following Jesus? What are you unwilling to give in service to Jesus and others?

The spirit of competition and worldly success that once possessed James and John (10:35–40) is still rampant in our generation. Even churches, Christian institutions, and missions organizations are not immune. Too often, we view one another as competitors, not recognizing that Jesus sharply opposed this sort of perspective. We must again listen to Jesus, who sharply contrasted his way (Mark 1:3; cf. Isa 40:3) with that of the world: “it shall not be so among you”(10:43, ESV)! We who would follow Jesus on the way to the cross must deny ourselves and take up our own crosses (8:34), and we must learn to embrace the way of God rather than the ways of the world (8:33).

² Garland, A Theology of Mark’s Gospel, 453n62.

³ Augustine Thompson, Francis of Assisi: The Life (Ithaca: Cornell University Press, 2013), 18–19.

Even Tolkien Felt Like a Failure

By gsutton / Apr 20

One time J.R.R. Tolkien wrote a short story to help him process his own frustration with work. The story, Leaf by Niggle, was about an artist who had been commissioned to paint a mural on the side of city hall. Niggle spent the rest of his career attempting to complete that mural, a large and colorful tree that would inspire for years to come. But in the end, the artist was only able to eek out one, single leaf.

And then he died.

On the train to heaven, Niggle saw a vague, but familiar, image in the distance. He asked the conductor to immediately stop the train. When Niggle got off he approached the object and discovered that it was a tree—his tree—complete and lovelier than he had ever imagined. And there, in the middle of the tree, was his contribution—Niggle’s leaf for the whole world to see. In the end, Niggle discovered that all of it, the tree and even his single leaf, was a glorious, completed gift.

Tolkien wrote Leaf by Niggle as a way to process his frustration with another work of his, one that he had spent years creating but was convinced would never be completed or appreciated by anyone. The name of that frustrating work was Lord of the Rings.

If only Tolkien had known then what we know now about his “unsuccessful” work. And if only we knew now what we will one day know about our own work and how it fits into God’s overall plan to save and heal the world.

In those moments when you are tempted to stop pressing on and to give up, in those moments when you might be tempted to use the word “just” about your work—”I’m just an accountant, just a stay at home parent, just a musician without a label, just a landscaper, just a clerk, just a pastor…”—I encourage you to visit, and then revisit, the story of Leaf by Niggle. I encourage you to consider not only the past but also the future, where the significance of your life’s work, which may seem like only a leaf or two, will be revealed as an essential part of the tree that God will place right in the middle of his City—the great Tree of Life, which will be for the healing of the nations (Revelation 22:2).

Although it is sometimes hard to believe that your work, done for God’s glory, has enduring significance, it absolutely does. In their book, Every Good Endeavor, Tim Keller and Katherine Alsdorf do a tremendous job of explaining the significance of Niggle’s leaf and how it relates to our present stories:

“There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing, it is there. There is a God, there is a future healed world that He will bring about and your work is showing it (in part) to others. Your work will only be partially successful on your best days, in bringing that world about. But inevitably, that whole tree that you see—the beauty, the harmony, justice, comfort, joy and community—will come to fruition. If you know all this, you will not be despondent that you can only get a leaf or two out of this life. You will work with satisfaction and joy.”

These comments help me see that my work, whether I recognize it or not—whether anyone else recognizes it or not—fits in God’s overarching plan.

Scripture promises, “No eye has seen, no ear heard, nor the heart of man imagined, what God has prepared for those who love him” (1 Corinthians 2:9). It also promises that the good work he has begun in us, every good work—whether it be the work of becoming more like Jesus in our character, or the work of painting just a leaf when we dream of a tree—will be completed. The God who is Creator and Restorer and Architect and Builder of his great city—will be faithful to complete that work (Philippians 1:6). And as he completes that work, he will also look toward us through the finished work of Jesus and say, “Well done, good and faithful servant” (Matthew 25:23).

The work you do now will go on into eternity. It’s a leaf on the Creator’s tree.

Editor’s Note: This article was originally published at scottsauls.com.

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