The Gospel and Your New Neighborhood

By / Jul 16

As my wife and I felt the Lord calling us to move, the daydreaming began. We imagined our new dream home, new amenities, new décor. Once the Lord opened the door for us and we packed up the moving truck, we imagined another “new” in our lives: new neighbors. I reflected on the myriad of opportunities to love my neighbors, share the gospel, and serve my community that I had missed over the years in my old neighborhood. Yet, moving to a new home opens new opportunities for hospitality, service, and evangelism with those God has placed in our new neighborhood. We are resolved to obey Christ in His call to love our neighbors as ourselves by resolving to be good new neighbors in these four ways:

Resolved to Pray

As we continue to knock on doors and make introductions, we are committed to building a habit of praying for our new neighbors. In the past, I haven’t known many of my neighbors well enough to pray with depth. Now, we will get to know our neighbors by praying for them. It may be that no one comes to Christ in my neighborhood and that the relationships I hope for never form. Regardless, I can love my neighbors by bringing them before the throne of God and making petitions on their behalf.

God loves our neighbors more than we ever could. God knows them better than we ever will. Let us honor the Lord (and our neighbors) by being a people resolved to pray on their behalf. When you meet a new neighbor, write down their name so you can remember it, ask them for their prayer requests, and then pray!

Resolved to Pursue

Easy opportunities to build a relationship exist when you are a new neighbor, freshly moved in. Our instinct is to settle in quickly for the sake of our own comfort. We want those boxes emptied, bedframes built, and then to hit the pillow in our new fortress of solitude. However, with a new home comes not just a new commute, but also a new community. God has given you the blessing of a new home, the blessing of neighbors, and the opportunity to be a neighborly blessing. When we move, we find ourselves called to a new mission field with an old mission. Be resolved to pursue your neighbors. Pursue relationships with your neighbors through traditional hospitality, despite the imperfections of your half-painted bathroom or your half-empty boxes laying around.

Moreover, pursue more than just brief moments with your neighbors. Are there nearby parks to spend some quality time while your kids burn off some energy? Are there local coffee shops that you’ve been eager to try? Are there common areas in your apartment or dorm lobby? Those spaces can provide a meaningful opportunity to pursue new friendships and evangelism with those God has entrusted to you.

Resolved to Portray

The pursuit of love for others in a new neighborhood isn’t only an effort to bless those across the street. In this pursuit, you portray obedience to Christ for those around you—most critically, your own family and children. In my old neighborhood, there were girls the same age as my daughters. They never jumped on our trampoline or had a tea party with my girls. That is not my daughter’s fault—it’s my fault. The opportunity for obedience to my King was ever present and I was not desperate enough to model that for their young hearts. After moving, I am resolved not to make the same mistake.

They must learn by example that Christians have a calling from God to love our neighbors. Will our kids learn that lesson from us? May we be a portrait of obedience to the King so that those in our life see the Kingdom lived out through us.

Resolved to Praise

We are called to be a people who love our neighbors because our Savior took their place on the cross and died for their sin, just as he did for ours. We may be the most hospitable, friendly neighbors the world has ever seen, but if the love of Christ is not within us, it will end in vanity. Therefore, may we be resolved to praise the name of Jesus in all places, at all times, to all people. Wherever the Lord may place you, His wisdom has you there on purpose. You need not wait until you move somewhere new to be good neighbor. If you haven’t prayed, pursued, or portrayed Christ to your neighbors, you can resolve to begin today. But if God has brought you somewhere new, resolve to be a good new neighbor.



Why Christians Can Grieve with Hope

By / Jul 14

Created for Companionship

Have you ever seen a mother or even a father cry on their child’s wedding day? Some parents feel downcast when their son or daughter moves out of their home for the first time to go and attend college. Some spouses are saddened when their partner leaves for a work trip lasting several weeks or months. Moments like these reveal how deeply connected we become to those we love—and that’s how God designed it from the very beginning.

Genesis 2:18–23 narrates how God brought all the animals He had made to Adam in pairs so that he would give them names. Yet Adam himself had no partner, which prompted God to say, “It is not good for the man to be alone. I will make a helper suitable for him” (v 18). It was part of God’s original plan to create Eve, but He wanted Adam to feel a strong need for her first so that when He eventually presented Eve to him—as a father hands over his daughter to her groom on the wedding day—Adam would cherish her.

From the beginning, there has always been a longing for companionship and association in each of us. Even our Lord Jesus Christ surrounded Himself with disciples and close companions during His earthly ministry.

The stronger the bond with someone, the heavier the pain when they pass away. A man who hates his wife is not likely to miss her when she dies, whereas a man who loves his wife will be shattered by her death. Even though we may know that a loved one is going to heaven when they die, we will still be heartbroken when they’re gone because we will no longer be able to enjoy their companionship here on earth.

To demonstrate that aspect of His own humanity, Christ wept over the death of Lazarus and the anguish it brought to his family (John 11:35). That is why the Scripture enjoins us to “mourn with those who mourn” (Rom. 12:15). Doing so does not imply a lack of faith, but it reflects our capacity for empathy.

Grieving with Hope

Nevertheless, the Bible urges us to “not grieve like the rest of mankind, who have no hope” (1 Thess. 4:13). While it is natural to express sorrow over the loss of a loved one, there remains hope for us even in loss. For those who are in Christ, we can encourage ourselves and rejoice in our spirit, knowing that they’re now with the Lord and blessed with eternal tranquility in heaven. For those who die apart from Christ, our grief is marked by sorrow and sobriety, yet even then we are not without hope in God’s justice and mercy, nor without comfort in His sovereign goodness. Certainly, no amount of peace, comfort, pleasure, or luxury on earth can compare with what awaits those in Christ!

Our Lord Jesus said, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Losing people very dear to us is part of that trouble. Our grief will be deep and our pain will be devastating, but in the midst of it all, Christ wants us to know that He shares in our grief and pain (Heb. 4:15; 5:7).

In John 16:33, Jesus unequivocally acknowledges the distressing circumstances that will sometimes confront us in life, but His intention is not for us to fixate on them. Rather, He wants us to focus our attention on the fact that He has overcome for us. The troubles of life may throw us into emotional turmoil, but Jesus has gained victory for us.

As a result of the victory He won on the cross, grief cannot incapacitate us. We can receive grace from the Father—through faith in Christ Jesus—to move on triumphantly, so that, like Prophet Habakkuk, we can say in our time of sorrow,

Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights. (Hab. 3:17–19)

Near the Brokenhearted

The Bible assures us that “The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Ps. 34:18). A grieving heart takes time to heal, but God will not allow us to be consumed by our sorrow. In our times of anguish, if we hold fast to Him, the Lord will always give us cause to testify, “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy” (Ps. 30:11).



How Active Learning Can Transform Your Women’s Bible Study

By / Jul 9

Howard Hendricks challenged educators when he wrote, “The best learners are participators; they’re not merely watching the action from the outside, but are deeply engrossed in it, involved to the hilt.”[1]

When it came time for our church plant to determine what our women’s Bible studies would look like, Hendricks’s idea became our guiding aim. Not because one-to-one reading, workbook studies, or lectures lack value, but because we felt a particular burden for this formal class to help our women believe they could study their Bibles well at home rather than depending on a more formal teaching environment.

If we were studying Genesis, we wanted women not only to understand Genesis more deeply, but also to learn how to study Genesis (and historical narrative more broadly). To do this well, our women couldn’t simply sit and take notes on a lecture or answer predetermined questions. They needed to be actively engaged in the process of Bible study, practicing inductive tools as they saw them used in real time.

In other words, our formal Bible studies would be a space for active learning, and we have seen it transform our women.

What Is Active Learning?

The author of Hebrews writes, “Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil” (Heb. 5:13–14).

Discernment is not merely acquired by knowing what to believe, but by understanding why and how. Why is something good or evil, and can I explain how I arrived at that conclusion? When applied to our Bible study, this means participants should not only leave knowing something new about the passage, but also how to defend their interpretation from the text.

This requires a space of active learning—where participants practice using the tools they have been given, and learn not to “look for what the teacher wants,” but to look to Scripture itself to understand what it says.

A helpful way to encourage active learning is through visual reinforcement of instruction. When verbal teaching is paired with visual structure, our capacity to remember increases significantly.[2] We have an ongoing joke in our Bible study that “there is power in the whiteboard.” The whiteboard rolls out, and the teacher asks specific questions that help the class move through the passage, synthesizing the discussion into cohesive, interpretive conclusions and filling the board with a visual map of what the passage says, means, and how it points to Christ.

The teacher may facilitate, but the board is filled with the active work of the women present.

Our Women Need Tools

1 Peter 2:2 has a similar sentiment as the author of Hebrews, “Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation.” We are all commanded to grow in our knowledge and understanding of God through His Word—and we are never to stop this pursuit. We are always growing, feasting on the solid food God graciously provides.

Going from milk to solid food requires what Hendricks further argues in his book: learning to think, learn, and work.[3] If the goal of our Bible study is to produce women confident in handling their Bibles, then we can’t just tell them what the text says and what it means, nor can we leave them alone in the process of discovery. We must partner with them—giving tools, helping them get familiar with those tools, then practicing the tools together.

These “tools” are the basics of inductive study: observation, interpretation, and application. What I have found over the years is that telling a woman the various ways to merely observe a passage has its limits. However, showing how to implement these tools is more effective. An active learning space provides the opportunity to identify appropriate study tools for a text, practice them together, and see why they matter for understanding Scripture. We’ve seen this approach send many women home more confident in studying on their own.

For Becoming Spiritual Mothers

Toward the end of his book, Hendricks concludes, “the process of teaching is that of one total personality transformed by the supernatural grace of God, reaching out to transform other personalities by the same grace.”[4] Reading that sentence, I immediately think about the Great Commission: “go therefore, make disciples of all nations” (Matt. 28:18–19).

Our hope for our active Bible study is to see women confident and equipped to “go”—to teach other women what is good and profitable (2 Tim. 3:16–17; Titus 2:3–4), and to be able to argue the ways of God with grace and truth (Acts 18:28). We want women to grow beyond dependence on a teacher or the temptation to idolize them, maturing instead into spiritual mothers in the faith.

At the end of our class time, we almost always say, “Ladies, you did this. You discovered truth and beauty; you got us to the gospel.” Not only do they see that they can study Scripture and do so well, but that they are needed. Not because they themselves have the power to transform, but because as daughters of God they are called to carry the gospel forward—and it’s a joy to see our active Bible study play even a small role in that journey.

[1] Howard G. Hendricks, Teaching to Change Lives (Portland: Multnomah, 1987), 57.

[2] Ghulam Shabiralyani et al., “Impact of Visual Aids in Enhancing the Learning Process: Case Research (District Dera Ghazi Khan),” Journal of Education and Practice 6.19 (2015): 226–34.

[3] Hendricks, Teaching to Change Lives, 43–46.

[4] Ibid., 85.



Loving the Church in Her Brokenness

By / Jul 7

The Question Beneath the Brokenness

Brokenness in this world is apparent. While it grieves my heart to see the effects of sin, I can look at the corruption and distortion in culture with an understanding of what caused it and can look forward in hopeful expectation to the restoration of all creation.

My struggle comes when I think on the church. Why is there brokenness in her midst? Why does God not protect her more? As a pastor, is she worth giving my life to? As a lay member, is she worth the sacrifices required to be an active participant? It is a bold question, but it is also one that deserves to be wrestled with: Is she—the church—worth it?

God’s Design for the Church

Scripture is clear that the church is the body of Christ, the bride of Christ, and a picture of heaven here on earth. She is the sum of all who believe and are indwelt by the Holy Spirit. To be such, she is necessarily distinct from any other gathering or organization in this world.

Sadly, when we look around or experience her in practice, we often see something that falls short of this heavenly picture. We see exclusive groups that fail to include the least of these. We see leaders who abuse the office of pastor and those under their care. We see organizations that care more about public image than holiness. We see carefully worded mission and vision statements that reveal hearts that value seats over souls.

The Church Is Broken—but Being Redeemed

The body of Christ, the bride of Christ, the picture of heaven here on earth is broken. But what we find in Scripture is that she is beautifully broken. She is beautifully broken because, like creation, she is also being redeemed (Eph. 5:25–27).

The entirety of Scripture tells the story of God redeeming His people. From Adam and Eve in Genesis 3 to the covenant promises given to Abraham, to Moses leading the people in the wilderness, to Joshua leading them into the promised land, to a nation under the Davidic kingship, and finally to the New Testament church—God’s people have always been a broken people living in a broken world. But they have also always been a people being redeemed and sanctified.

God’s people have always been a distinctive people set apart for God’s purposes. Even in her brokenness, what sets the church apart is Christ. She is indwelt by the same Spirit who is working in every member to bring about sanctification into the image of Christ. She has been bought with a price and is worth it to Him who calls her His beloved.

As a pastor or layperson, if she is worth it to Christ, then I can and must say she is worth it to me, for I am counted in her midst. That Christ would call me to be part of His church and His redeeming work within her produces both deep gratitude and awe.

To see and experience the brokenness of the church is also to see and experience the redeeming work of Christ as He makes all things new. As we navigate failed leadership structures, misaligned purposes, and wrong motives within her, we are also seeing the gospel of grace and mercy at work in real time as God withholds the judgment we deserve in Christ. He can deal gently with her because His wrath fell on Christ, whose righteousness now covers her.

In all her brokenness, she is worth it because one day she will be united face to face with the One who is redeeming her and bringing her to perfect holiness and final union with Him.



Gyros, Lamb Chops, and the Church: A Warning Against Doing Christianity Alone

By / Jul 2

Sheep, the Herd, and the Shepherd

Humans are repeatedly compared to sheep in Scripture. If you know anything about sheep, you understand this is not a flattering analogy. Watch a few sheep videos and you’ll quickly see why.

Like sheep, we tend to stray (Isa. 53:6). We can be “harassed and helpless” (Matt. 9:36). We are not known for strength in adversity or for our ability to care well for ourselves (Ezek. 34:11–23), but we do have a “great shepherd” (Heb. 13:20). We may wander, but the Lord knows us (John 10:11–16) and claims us as His own (Ps. 100:3).

This world is a hostile place, and sheep only have two defense mechanisms: the Shepherd and the herd.

If you get too far from the Shepherd, you become lamb chops. And if you lose your herd, you become a gyro.

Thus, it is too spiritually dangerous for a Christian to walk alone. Christians need both the Shepherd and a local herd. When a sheep wanders from the herd, it’s only a matter of time before it becomes easy prey.

The Danger of Wandering Alone

I see this all the time. I meet Christians, who still believe in Jesus, but they are not a part of any church or body of believers. Perhaps this stems from church hurt or some other legitimate reason for leaving. But whenever I hear about a Christian that has no church family, I think “Oh boy. That doesn’t sound good.”

A Southern preacher put it this way: “If you’re a lone sheep, you’re not a stud. You’re next.”

Whenever I meet a Christian who gloats in not needing a church, I never feel envy. I feel nervous for them: A believer without a local church is not a self-feeding, super-mature, super-Christian. They are wandering in the woods, oblivious to their need for community. Have you ever met a sheep alone in the wild? Exactly my point.

Imagine meeting someone with a Navy anchor tattooed on his shoulder. You might ask him, “Are you in the Navy?” “Nah,” he replies, “I used to be. But there was too much drama, frustrating leadership, and they made me go to this hour-long meeting every Sunday. It was inconvenient, so I left. I’m still a sailor—I’m just in my own Navy.”

You might reply, “You started your own Navy of one? That sounds like a good way to get captured by the enemy!” A Christian without a herd also sounds like a great way to be captured by the enemy.

The Shepherd Brings Us home

Jesus famously told a parable of a lost sheep in Luke 15.

Most of us revel in the shepherd’s tenacity to leave the herd and journey through the wilderness looking for his lost sheep. It’s a beautiful image of God’s pursuit of his wayward children.

And yet, we often miss what happens next. What does the shepherd do once he finds his lost sheep? “He lays it on his shoulders,” Jesus says, and brings the sheep “home.” Home is the herd—the safest, healthiest, most prosperous place for a sheep to be.

For the record, the shepherd is with the herd. To value a deep relationship with the Lord while seeing no meaningful value in the church family butchers the shepherd imagery of Scripture.

To be far from the herd is to be far from the shepherd (Ps. 79:13). To be one of God’s sheep is to be placed in His “pasture,” within His “gates” (Ps. 100:3–4). When the Good Shepherd speaks to His sheep, He speaks to a herd (John 10:14). When He tends to His sheep, He gathers them as a flock (Isa. 40:11).

Jesus knew there would be Christians who would believe in Him but struggle to find a church family. He declared in John 10:16, “I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.”

Getting Involved with the Herd

We must make church involvement a priority.

Perhaps you have a good reason for being unchurched. Maybe pain or disappointment from the family of God has left you with a bad taste in your mouth. If that’s your story, that pain matters, and it shouldn’t be minimized. Just “going back to church” may not be reasonable.

I instead challenge you to take one baby step toward finding a herd. Perhaps you need to seek healing from religious trauma. Maybe joining a Bible study or church small group is your first step. Or maybe you would benefit from simply talking with someone and sharing your story.

Whatever you do, do not remain churchless forever. And do not believe the lie, “I only need Jesus and my Bible. I don’t need a church.” The Bible never says that; not even once. The Good Shepherd never intended His sheep to live outside the flock He gathers and sustains.

You need the Shepherd, and you need His herd. So take one step toward home.



Serve the Meal: Why Preachers Must Trust the Word

By / Jun 30

My wife cooks healthy meals that nourish me day after day. Once I asked how she prepares them. She answered simply: start with good ingredients and use sauces that enhance the meal rather than cover it.

That answer lingered with me as I thought about my role as a preacher of God’s Word. What do I leave my people with? What do I train them to hunger for? Am I helping them taste the nourishment of the meal, or covering it up?

Pastors should think about preaching this way.

At its heart, preaching rests on a theological conviction: God has chosen to work through His Word. Scripture is not merely information about God; it is the instrument through which the Spirit confronts, exposes, and renews His people. The preacher’s task, therefore, is not to compensate for Scripture’s weakness but to faithfully serve its power.

Competing with the Text

In churches that rightly value expository preaching, the danger is rarely abandoning the text—it is subtly competing with it.

I felt this tension in my own ministry. I prepared sermons I believed were faithful, and I even had affirmation from others. Yet among the students and young adults I served, I noticed a disconnect. Their attention was present, but their hearts seemed elsewhere. Their expressions said, “This makes sense, but I don’t see how it has much to do with me.”

So I adjusted. I leaned harder into stories, illustrations, and humor. I felt I had to become the missing link.

And it worked—at least on the surface. Engagement increased. People thanked me for the fun and engaging message. Small group leaders told me their group discussions centered on my funny or heartfelt stories and how relatable they were.

At first, it felt great—it felt like I was doing my job well.

But there was a problem: I was slowly training our people to hunger for what I added rather than the Word of God itself.

The Inherent Power of the Word

Eventually I found myself burned out. One day I knelt before the Lord, anxious and exhausted, because I had nothing left to give.

As I sat there, I opened my Bible and read: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Heb. 4:12).

I read the verse again and again.

Then it struck me: the issue was not that expository preaching was ineffective or cold. The issue was that I had under-trusted the power already present in the Word itself.

Scripture does more than inform—it exposes and restores the heart.

Instead of asking how to make sermons more engaging, I began asking a better question: What is this text intending to do to the human heart—not just the mind?

If Scripture is sufficient (2 Tim. 3:16–17), then it already contains both diagnosis and remedy. My task is not to fill a “relevance gap,” but to stay with the text until it does its work.

As this conviction deepened, something in my preaching began to change. I preached more boldly, trusting God’s timing and methods. Immediate response mattered less because I knew the Word would work.

And in time, it did.

Transformation became quieter but more durable. Leaders shared that group members were confessing their own sins rather than criticizing or gossiping about others. Fewer people thanked me for a good message or story; more volunteered to share testimonies of what God was doing in their lives.

As the Word became central, I became less so.

Preachers as Servants, Not Substitutes

A sauce enhances a meal; it does not replace it. In the same way, pastors serve the Word—we do not substitute for it.

When people leave remembering the preacher but not the passage, something has gone wrong.

This does not mean illustrations or personality are wrong. It means they must never compete with the formative work the text is already doing. When we rely too heavily on our contributions, we subtly suggest that Scripture needs our help to be effective.

Often, the deeper issue is impatience—an unwillingness to trust the slow work of the Spirit through the Word.

Serve the Meal

If you are just beginning in preaching ministry, you will feel pressure to perform before you have learned to trust the Spirit’s work through the Word.

When a sermon feels dry, you will be tempted to compensate. And people may respond. They may even applaud. But attention is not the same thing as nourishment.

Stay with the text longer than feels efficient. Learn to trust that the Word is good. Let it do its work. In time, your people won’t just remember your stories—they will be fed by the Bread of Life.

Serve the meal. Trust the Word. Let Christ feed your people.



Acedia: The Noonday Demon We Forgot

By / Jun 25

What Is Acedia?

I’ve spent much of my Christian life wondering what’s wrong with me—more than I care to admit. Why is it that I not only fail to want the things of God, but sometimes feel a strong urge to resist or even reject them? Some years ago, I learned there’s a name for what I’ve felt. Earlier generations of Christians referred to it as acedia (from the Greek akedia, meaning “lack of care”).

Most Christians today have not heard of acedia, but in the fourth century the desert fathers numbered it among the deadliest temptations, precisely because it can attack subtly, quietly, and without warning.

Acedia should not be confused with doubt. A person experiencing acedia still holds to the faith. It is not overt rebellion. People with acedia usually don’t storm away from God. Nor is it identical to depression, though it often resembles it and may accompany it. Acedia is more specific, and in its own way more alarming: It is a deep-seated weariness with the divine good. It is a condition in which God and the means of grace by which we know Him—His word, His table, His people, His presence—become genuinely unwanted.

Drawing from Psalm 91:6, one fourth-century monk—Evagrius of Pontus—nicknamed acedia “the noonday demon.” This nickname was well chosen. Acedia does not usually attack in the morning, when the day is fresh and God’s mercies are new, nor in the evening, when rest is close at hand. Most often, it attacks at midday when the sun is at its highest, the heat is at its worst, and the day feels like it will never end.

Three Symptoms of Acedia

Christian tradition has identified three primary symptoms of acedia.

Lethargy

A heaviness of soul that makes the means of grace feel like burdens rather than gifts. Prayer feels futile. Reading Scripture is tedious. Going to church fills you with dread. It’s not that the means of grace have changed—it’s that your soul has grown numb to them.

Restlessness and Fantasizing

A tendency to fantasize about a different life—a different job, a different city, a different set of circumstances. You find yourself staring out the window and wonder if the grass is greener someplace else, convinced that your circumstances are your biggest problem. Yet the problem is your soul’s refusal to receive the life God has given you. The noonday demon always makes you want to leave.

Irritability

The people and responsibilities God has given become sources of frustration rather than fulfillment. Friends and family become insufferable. The congregation you’ve covenanted with becomes a cacophony of pet peeves. Everything near looks like a problem and everything far feels like the solution. Acedia turns the people you serve into problems you’d rather avoid.

The Downward Spiral

As acedia takes hold, these symptoms become a vicious cycle that feeds itself. Left unnamed and unaddressed, it subtly hollows you out like a tree that’s dying at the root while still budding in spring.

The cruelest effect of acedia is that it shuts down the very means that has power to break its grip: prayer. Not because you deny God’s existence, but because you cannot stomach one more forced or artificial conversation with Him.

You know what Christians are supposed to sound like in prayer. But you can’t bring yourself to pray that way. The distance between how you feel and how you know you should pray feels too wide. So you go silent—and that silence feeds the noonday demon.

Learning to Pray Honestly

Yet—for those experiencing acedia— something worth considering is this: The most honest prayers I’ve ever heard did not come from polished believers, but from people who appear in the pages of Scripture itself.

Jeremiah accuses God of deceiving him. Habakkuk demands to know why God seems silent while the wicked prosper. David asks why God is hiding His face. Elijah sits under a tree and begs to die.

Notice that these are not villains in the biblical story! These are the good guys and examples of faithfulness, and they prayed with a gut-level honesty that would make most churchgoers blush. Which raises a question: What makes that kind of honesty possible? What makes it safe to say, “Lord, I don’t want you right now, and I don’t know how to change that”?

God Can Handle Your Honesty

The answer, I am convinced, lies in one of the most misunderstood doctrines in Christianity: divine impassibility.

In popular theology, impassibility is often portrayed as the cold indifference of a distant creator. However, this doctrine shows us one of the most important ways that the Creator is different from the creature—and why that’s such good news. Impassibility means that God is not subject to sudden emotional change. Unlike you and me, God is not destabilized by shifting circumstances.

Impassibility is not the absence of love, but the infinite perfection of it. Scripture tells us that God is love. Because love is His essence and glory, His love for His people cannot be replaced with a different reaction to your acedia.

This means something extraordinary for the person who no longer wants God and has stopped praying: Your brutal honesty about where you are spiritually cannot make God have a bad day.

Every human relationship involves some level of calculation—what is safe to say, how it will be received, whether it will be misunderstood. In most cases, there is such a thing as being too honest with your friends, your pastor, or even your spouse. But there is no such thing as being too honest with God.

Security in Christ

In Christ, God’s love for you is not contingent on your prayers sounding good. His commitment toward you is not dependent on you feeling the right way or wanting the right things. Because He is impassible, He’s not threatened by your acedia. You can say to Him what you’re too scared to say to anyone else—you don’t have to perform. That’s not because God is indifferent about how you pray, it’s because His Son—your Advocate—is perfecting your prayers at the Father’s right hand. It’s because His Spirit is interceding for you according to the will of God. The entire Trinity is at work to ensure that every prayer you’ve prayed from the throes of acedia will reach the throne of grace.

Perhaps lately you’ve wondered the same thing I’ve wondered so often: What’s wrong with me? Why don’t I want God and His means of grace? Not only is there a name for that feeling you can’t shake, but there’s also a way forward: Pray the unvarnished truth, even if it feels too raw and ugly to face. Your Lord will by no means be damaged by it. To the contrary, in Christ, He will welcome it. After all, He’s God! He can handle it.

Though our desire for Him fluctuates—though there are days when that forgotten noonday demon gets the better of us—the God who hears your prayers will not forget you and does not change. He is the same yesterday, today, and forever.



Reverence in Worship

By / Jun 23

A few years ago, I spoke with a college senior about his recent conversion from Evangelicalism to Catholicism. One of the reasons he gave was the reverence he witnessed during Mass. Many other young adults share his sentiment and have acted similarly.[1] Their departure offers a helpful critique of what is lacking in many churches today.

Biblical Foundations of Reverence

The Holy Scriptures provide tangible principles—drawn from key events—that church leaders can use to foster reverence every Sunday morning. Two such passages are Isaiah’s vision of God in the temple and the high priest’s duties on the Day of Atonement.

Encountering the Enthroned Lord

In Isaiah 6, the prophet recounts his encounter with the Almighty. He describes God sitting on a “lofty and exalted” throne—a seat built for a monarch. Its elevated position signifies God is above all earthly rulers in power and authority. Likewise, the “train of his robe … [which] filled the temple” displays the extent of His royal dominion. In the ancient world, a king’s conquests were represented by portions of the conquered kings’ robes sewn to his own robe. A train long enough to fill the temple communicates that this Monarch’s authority is worldwide.

Another striking image is the seraphim who stand above the Lord. Despite being great in power and physical presence, their subservience to the Lord highlights how great His power and majesty are compared to theirs. Isaiah’s immediate response to this display of God’s monarchical glory is telling: he confesses his desperate state and uncleanness. Confronted with divine holiness, he is undone.

The High Priest and the Weight of Worship

Leviticus 16 describes the high priest’s preparation and duties on behalf of himself and the Israelites. First, he bathed his body, and then dressed in prescribed linen garments: undergarments, a coat, a sash, and a turban. He proceeded to offer specific sacrifices according to God’s command. Each animal type served a distinct purpose. For example, a bull was killed for the sin offering, and its blood was placed on the mercy seat and on the altar.

The sacrificial system communicated to Israel that entering into the Sovereign’s presence and beholding His holiness was an extreme honor and a weighty matter. The author of Hebrews explains that these practices were shadows of a greater reality—the heavenly “throne room” and and the once-for-all priestly work of Christ. The earthly rituals, he writes, were “copies of the true things.”

From Isaiah’s experience, we learn that being in God’s presence is humbling. His confession, “Woe is me! For I am lost; for I am a man of unclean lips; my eyes have seen the King, the Lord of hosts,” flows from the staggering enormity of the Almighty he saw. The appropriate response to such purity is awareness and confession of one’s own sinfulness.

From the high priest’s duties, we learn that being in God’s presence is sobering. He followed meticulous, sacrificial preparations and directives so God would be pleased and His wrath averted. The event’s seriousness was also reflected in the priest’s attire, which pointed to purity and righteousness (Rev. 19:8)—realities that find their fullness in Jesus, the “great high priest” (Heb. 4:14). This emphasis on purity was further seen in the command to bathe before offering sacrifices. With his life on the line, the high priest demonstrated reverence by obeying every priestly directive without deviation (Lev. 16:2–5).

Approaching with Reverence

These two passages serve as reference points for New Testament believers in understanding what it means to “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (Heb. 12:28). The language of “offering” connects our worship to the priestly actions of the Old Testament. When the high priest offered sacrifices, he was worshiping with profound reverence and submission. It is no wonder, then, that God calls Christians—His “royal priesthood”—to approach Him with the same posture as we enter the true “Most Holy Place.”

Cultivating Reverence in the Church

In light of these truths, how can churches cultivate reverence?

First, reverence can be exhibited. Church leaders can intentionally incorporate elements into a service that shape a congregation’s posture before God. These might include extended Scripture reading, the recitation of creeds, pastoral prayer, and responsive readings from catechisms.

Secondly, reverence can be taught. Cultural reference points for formality have waned over the past half century. People no longer dress formally for work, church, or travel, nor do they consistently use honorifics in professional settings. These touchpoints once helped communicate appropriate behavior for particular settings. Today, church leaders must be more intentional. By teaching the passages above, they can help believers recover a sense of the uniqueness and weightiness of corporate worship. Whether in a cathedral or a cafeteria, a formal setting can be marked by reverence.

Finally, reverence cannot be commanded. It is a response to the beauty and power of God rightly seen. The Apostle Thomas insisted he would not believe unless he touched Christ’s wounds. Yet eight days later when Thomas placed his finger and hand on Jesus’ hands and side, he responded with belief and reverence: “My Lord and my God!” The same can occur in our hearts when God’s power and holiness are faithfully proclaimed regularly on Sunday mornings.

The God Who Is a Consuming Fire

A recognition of God’s power underlies each instance of reverence above. The high priest knew it and modeled reverence by carrying out his sacrificial duties precisely. Isaiah encountered the Lord’s superiority when he beheld His majestic throne room and was undone. The author of Hebrews reminds us that God is a “consuming fire.” Unlike earthly fire, which burns and dies out, His holiness is unending. The God of heaven and earth is always worthy of reverent worship because He is forever supreme. May these truths ring out from our pulpits, take root in our hearts, and produce deeper reverence in our churches.

[1] Matthew McDonald, “Eucharist, Unity, Clarity: What Attracts Converts to the Catholic Church?” National Catholic Register, https://www.ncregister.com/news/easter-converts-2024-by-the-numbers; Orthodox Studies Institute, Converts to Orthodoxy: Statistics and Trends from the Past Decade (Saint Constantine College, July 2024), https://resources.finalsite.net/images/v1722890523/saintconstantineorg/wwfz57wzdrdkx7tj1xu1/ConvertstoOrthodoxy.pdf.



King Jesus Changes Everything

By / Jun 18

I grew up as a pastor’s kid.

Every week, you would find me at church, and at the age of eight, I confessed my sin, realized my need for forgiveness, and gave my life to Christ.

Like many believers, I grew up saying that Jesus is my Lord and Savior. I knew He had saved me from my sin and that my life was meant to follow Him. But there was a gap between what I confessed and how I lived. I said Jesus was Lord, but I didn’t fully understand what that meant. His rule and reign felt abstract—something I affirmed theologically but hadn’t learned to live under practically. It wasn’t until I began to see Jesus as King that my faith moved from belief to worship, from confession to genuine submission.

In 2017, my wife and I started attending a church in St. Louis where we heard a phrase that caught my attention and, over time, reshaped the way I think about my faith:

King Jesus.

We walked into what is now our home church, and the pastor welcomed the congregation and encouraged us to prepare our hearts to worship King Jesus. As someone who had grown up in the church and was already a believer, it immediately stood out—especially when we realized it wasn’t just a one-time phrase. It was regularly used to describe Jesus in the worship service and in the life of the church.

King Jesus Rules Over Every Area of Life

The title King Jesus has helped me move beyond thinking of Jesus as simply my personal Lord and Savior to seeing Him as the triumphant King who rules and reigns over every area of life.

Jesus Himself declared, “All authority in heaven and on earth has been given to me” (Matt. 28:18). As believers, we are called to relinquish our self-rule and submit our identity and worship to the One who has all authority.

Seeing Jesus as King reminds us that our faith is not confined to a moment of salvation or a private belief. Every part of our lives—our careers, finances, children, and futures—falls under His good and rightful rule. Everything He has given us to steward ultimately falls under His dominion, not ours.

King Jesus Is Reigning—Even Now

Viewing Jesus as King has also given me greater confidence in the midst of life’s uncertainties and society’s instability. The Bible reminds us that Christ is not only our Savior but the One who holds all things together.

“He is before all things, and in him all things hold together” (Col. 1:17).

As the nations rage, kingdoms rise and fall, moral decay deepens, and the world feels chaotic or uncertain, we can rest knowing that King Jesus reigns over all of it.

In a culture that protests authority, we are reminded how deeply the human heart resists the true King who already reigns over everything.

King Jesus Has Brought Us into His Kingdom

Seeing Jesus as King has also reshaped how I understand the story God is telling in Scripture. The gospel is not only the forgiveness of sins; it is the announcement that the true King has come and that through Him we are brought into His Kingdom.

Through His death and resurrection, Jesus defeated sin and death and was enthroned as the rightful King over all creation (Col. 1:13).

The story of the Bible is the story of a conquering and redeeming King who stepped down to earth, died so that we might live, and invites us to become citizens of His Kingdom. The gospel is God’s story of redemption told through the life of a gentle and lowly King who was slain for a sinful and undeserving people.

Living Under King Jesus Today

Seeing Jesus as King has changed the way I understand God and what it means to live a life worthy of His calling. It reminds me that Christianity is not simply about what Jesus has done for me in the past, but about who He is right now.

Jesus is not only the Savior who forgives sins. He is the risen King who rules and reigns over heaven and earth. Because He is King, my life is meant to be lived in joyful submission to Him (Phil. 2:10–11).

The invitation of the gospel is not merely to acknowledge that truth someday, but to begin living under the good and gracious rule of King Jesus today. The title King Jesus has shaped me not only to receive salvation by grace, but also to actively worship the One who secured it.

I spent years confessing Jesus as Lord without fully living under His rule. The phrase King Jesus changed that. It took a truth I had always believed and made it something I could actually live—in worship, in submission, in the joyful recognition that He is King over every part of my life, not just my salvation.



How Should Christians Think About Addictive Substances?

By / Jun 16

For most Christians in America, the use of marijuana has been a nonstarter, mainly because it was against the law. But in the last few decades, the move to legalize weed has gained steam. Today, marijuana is still considered a Schedule I illegal substance by the federal government, though twenty-four states and the District of Columbia now allow recreational marijuana. Forty states allow the medical usage of marijuana. So believers must now think biblically and theologically about the use of this increasingly popular plant.

First, we should understand the terms. Cannabis refers to the entire plant, and marijuana refers to the part of the plant grown, harvested, and produced specifically to produce a “high” and thus psychoactive effects. There are parts of the cannabis plant that are neither addictive nor designed to generate a high. Tetrahydrocannabinol (THC) is the primary psychoactive compound. For instance, CBD is a popular ingredient in restorative and medical applications. It does not have THC and therefore doesn’t have mind-altering properties.

How should believers think about marijuana and similar substances that have psychoactive effects? While no specific Bible passage addresses marijuana, there are several biblical principles and ideas we should consider.

In Cannabis and the Christian, ethicist Todd Miles recounts visiting a weed dispensary to learn what customers seek:

In doing some research for my presentations on this topic, I visited one of the seemingly ubiquitous marijuana dispensaries near my house. The staff at this shop were extremely patient and helpful, answering many of my questions by pulling out large visual aids with charts and graphics, showing me the different THC products and how they worked. At one point, I asked, rather embarrassingly, if there was any reason to smoke pot recreationally other than to get high. The clerk looked at me like I was an imbecile and laughed, “Why else would anybody smoke pot?”

While there may be a secondary purpose in consuming marijuana, let’s be honest: People use it to get a high. What is a high? A high is a form of intoxication. Scripture doesn’t speak to marijuana, but it does strongly condemn intentional intoxication. To the Ephesians, Paul urges, “And don’t get drunk with wine, which leads to reckless living, but be filled by the Spirit” (Eph. 5:18). This passage, like many others, frequently references alcohol, as it was the primary substance in use during the context addressed by the scriptural authors.

Consider this warning from Proverbs 23:

Who has woe? Who has sorrow? Who has conflicts? Who has complaints? Who has wounds for no reason? Who has red eyes? Those who linger over wine; those who go looking for mixed wine. Don’t gaze at wine because it is red, because it gleams in the cup and goes down smoothly. In the end it bites like a snake and stings like a viper. Your eyes will see strange things, and you will say absurd things. You’ll be like someone sleeping out at sea or lying down on the top of a ship’s mast. . . . “They struck me, but I feel no pain! They beat me, but I didn’t know it! When will I wake up? I’ll look for another drink.” (vv. 29–35)

This passage discusses “lingering over wine,” consuming so much that one becomes intoxicated and drunk. Scripture warns of its perils: loss of coherence, lack of control of what one says, hallucinations, and addiction: “I’ll look for another drink.” Scripture never portrays intoxication as a good thing for God’s people. What’s more, often drunkenness—intoxication—is seen as sinful. In Galatians 5:19–21, it is listed as a characteristic of people who “will not inherit the kingdom of God” and is inconsistent with a life in step with the Holy Spirit. A similar sentiment is expressed in 1 Corinthians 6:9–10 and 1 Peter 4:3. In 1 Thessalonians 5:6–8, intoxication is contrasted with sobriety and self-control, that is a characteristic of the spiritually mature follower of Jesus. Nine times the New Testament refers to drunkenness or intoxication in its list of sins.

Scripture also offers examples of the kind of debauchery that can result from intoxication: Noah embarrassed himself with public nakedness (Gen. 9:21). Lot committed incest (Gen. 19:30–38). Nabal risked his life and family before the king (1 Sam. 25:36). The Corinthian Christians blasphemed the Lord’s Supper (1 Cor. 11:21). David Mathis is right when he says, “When we turn to the New Testament, drunkenness has no place in the church but belongs to the course of this fallen world and the pattern of rebellion against God.”

Scripture warns against it because the effects of intoxication are many. Families, lives, and communities are often destroyed by violence, infidelity, and loss of control. Scholar Christopher Cook asserts from church history, “At least up until the nineteenth century, these ethical conclusions were remarkably uniform. All agreed that drunkenness was a sin.” If the primary purpose of marijuana is to get high and if intoxication is seen as a sin in Scripture, can a Christian seek to get high and be in obedience to Christ?

 

Editor’s Note: This is an excerpt from Biblical Wisdom for Everyday Life: Ethical Answers for Cultural Questions, by Daniel Darling, released by B&H Publishing (May 2026).