A Winning Vision

By / Jul 11

Editor’s note: This summer, we’re sharing articles aimed at encouraging pastors, ministry leaders, and church members in living and serving in light of Christ’s coming Kingdom. To hear more on this topic from Dean Inserra and other key leaders, register to join us for the 2025 For the Church National Conference, “Kingdom Come: Ministry in Light of Glory.”

The following article was originally published at FTC.co on June 21, 2017.

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Reflections on 10 Years of Church Planting

“I’m just not very good at this whole ‘vision’ thing,” a discouraged pastor shared with me over lunch at Chick-fil-A. He asked, “How do I even cast vision?”

As a church planter getting ready to celebrate my church’s 10-year anniversary, I must have been associated with “vision casting” in this pastor’s mind. But, as I took a breath and prepared to impart all of my apparent wisdom, I froze. What is our vision? I thought immediately. Do we even have one?

I fumbled over my words as my mind went back to a weekend “boot camp” for aspiring church planters. Those of us in attendance spent the majority of our time there talking about vision. We had to craft a vision for our future churches that would correspond with our “mission statement,” by writing clever and catchy sentiments with purple markers on the large tear-off sheets hanging on the wall. I’d had a hard time coming up with something then, and here now at Chick-fil-A, sitting across from a pastor who sought me out to discuss this very topic, I had nothing.

People in our city speak of the “vision” of our church often, and I claim to be the unofficial guardian of that vision as the lead pastor. Yet there I was, unable to cast vision about casting vision. I couldn’t even articulate the vision of our church when asked directly.

So I circled back to the reason I knew I wanted to start a church in the first place.

When I was a twenty-something trying to become an actual church planter, all I knew was that I had a passion for a place and for people. I wasn’t sure how one went about starting a church, but I knew my hometown of Tallahassee needed more gospel-preaching churches, and I wanted to reach my friends for Christ. I wasn’t sure if that counted as a vision, and I had no idea how to make that into a catchy statement. But I had a mission; I knew that for sure.

I remember holding that purple marker in my hand with the “Church Planting Catalyst” looking over my shoulder as he asked, “So, what’s your vision?” and “Do you have a mission statement?” I glanced at the words being written by the guys on my right and left and started to wonder if I was cut out for this. These guys had each written statements that I would need a hired creative wordsmith to craft. I was just standing there with a purple marker, trying to come up with something that would sound okay and not be lame.

. . .

Coming back to the table at Chick-fil-A, I finally formed my thoughts and knew how to encourage this pastor. “What is the Bible’s job description for us as the Church?” I asked. He immediately answered as I’d hoped, and pointed to the Great Commission. In that moment, I began to realize that I actually was cut out to coach someone on vision, and that every Christian is equally qualified to do the same thing. We remind and point people back to the vision Jesus gave His Church. “Don’t worry about vision,” I said. “Your church doesn’t need to be preoccupied with vision; it needs to be serious about the Bible.”

Years ago, with that purple marker in my hand, I wound up with the least cool statement on the big white sheet of paper: “I want to reach Tallahassee and all my friends for Jesus through the local church, and I hope anyone who will ever call our church their home will want to do the same.” The instructor thought I was being sarcastic with such a non-vision-statement-esque vision statement, but I looked at him and simply said, “This is what I’m trying to do, man.” Since then, we’ve summarized this mission as being “for the gospel, for the city.” But the goal hasn’t changed.

The visions of all local churches should sound pretty similar if we are going to be faithful to the mission mandate given to us by our Lord. I am all for creative expressions, ideas, approaches, and manifestations of the mission, but that should spring from a gospel-centrality in our congregations (led by the pastor) more than a super hip marketing campaign (led by a creative team). Branding is great, but the vision should be simple. And the vision-caster is Jesus Himself speaking to us through Scripture.

In my opinion, the aspects of application to get hung up on are ones of strategy, not vision. The vision is laid out already, but how you’re going to carry it out is the conversation you should be having. Every biblical local church has the same message, but working out the calling to make disciples in your specific environment might include:

  • Regular reminders of who you are as a church and also who you are not.
  • Saying no to certain things so the church can be available to live out the Great Commission in your community and beyond.
  • Identifying how you can utilize your assets, human resources, exposure, platforms, etc. to reach your given audience, city, and congregation.
  • Equipping your church members to carry out the Great Commission in their personal lives, not only relying on the church as an entity to reach the city.

 

Pastor, you can rest knowing that the creative vision for your church is laid out. Our job is to lead churches, by the Lord’s help, who are faithful to what Jesus has called us to do for His glory, Kingdom, and Church.

“So, I can be a vision guy simply by keeping the church focused on the Great Commission,” the pastor said back to me at Chick-fil-A. The light bulb went off for my pastor friend. He already had all he needed for vision since Jesus provided it in Scripture. My friend merely needed the courage and resolve to keep his church focused on reaching people and making disciples.



Recovering the Exclusivity of the Gospel

By / Jun 27

Editor’s note: This summer, we’re sharing articles aimed at encouraging pastors, ministry leaders, and church members in living and serving in light of Christ’s coming Kingdom. To hear more on this topic from Jason K. Allen and other key leaders, register to join us for the 2025 For the Church National Conference, “Kingdom Come: Ministry in Light of Glory.”

The following article was originally published at JasonKAllen.com and was republished at FTC.co on April 28, 2022.

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Known as the silent killer, each year colon cancer claims close to 50,000 American lives.[1] Though treatable if detected early, colon cancer is known as the silent killer because, if not screened for, it will grow unnoticed, undetected. By the time it is discovered symptomatically, it is often too late to be cured.

Like colon cancer, I’m convinced there is another slow, silent, growing malignancy within the church. The malignancy is particularly catastrophic, bringing with it ruinous consequences.

It hollows out the gospel message, undercuts the Great Commission, and undermines the entire logic of collaborative missions and ministry. The malignancy to which I am referring is the slow, subtle rejection of the exclusivity of the gospel.

By the Numbers

Recent research conducted jointly by Ligonier Ministries and Lifeway Research makes clear this challenge. For example, 45% of Americans think that “there are many ways to get to heaven” and 71% agree that “an individual must contribute his/her own effort for personal salvation.”[2]

Defining Exclusivity

Historic Christianity, throughout its creedal formulations, has affirmed the exclusivity of the gospel. In fact, this was Jesus’s self-assessment when he unequivocally asserted, “’I am the way, the truth, and the life, no man comes to the father but through me.’”[3]

By exclusivity of the gospel, we mean that only those who personally, consciously, explicitly, and singularly confess Jesus Christ as Lord can possess eternal life. Let’s consider these qualifiers more closely.

Personally: Salvation comes to us individually, when one follows Christ. No one gains eternal life because of someone else’s faith, or by his or her affiliation with a family, church, or ethnic or national group. Each sinner must come to repent of his or her sins and believe the gospel personally.

Consciously: To inherit the Kingdom one must do more than reflect the ethic of Christ; one must consciously embrace him, knowingly and intentionally following Jesus. There are no anonymous Christians, regardless of Karl Rahner’s assertion otherwise. Authentic believers know whom they are following.

Explicitly: One’s faith must be placed in God’s Son, Jesus Christ, not just generically in God. As Peter declared in Acts 4:12, “’There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.’”

Singularly: Faith in Jesus alone saves, and saving faith must be placed in him alone. The singularity of Christ as one’s faith object is especially important on the mission field, where missionaries encounter religions, such as Hinduism, where they are happy to add Jesus to their pantheon of gods. We do not add Jesus to our portfolio of faith objects. Christianity is not a both-and proposition; it is either-or.

Of course, when converted, one is not necessarily thinking through these categories, like boxes to check. Rather, the point is that one cannot reject or negate these gospel distinctives.

Challenges to Exclusivity

Why is the exclusivity of the gospel losing popularity? There seems to be a number of reasons. First, globalization has brought the nations near to us. This nearness should have increased our burden for the lost, but it seems to have done the opposite.

Second, the forward march of postmodernity continues to undermine absolute truth claims, especially one so audacious as the exclusivity of the gospel—that of the 7,000,000,000 inhabitants of Earth, only those that hear and believe the message of Christ can be saved.

Third, political correctness limits our willingness to offend, and asserting the full gospel message is the most offensive of truth claims. Political correctness finds the notion of a literal hell as insufferably backwards, and has re-envisioned it as a mythological—or nearly unoccupied—place.

Alternatives to Exclusivity

While universalism is often contrasted with exclusivity, it is actually not commonly accepted. There is just something disconcerting, even to thoroughgoing secularists, about the possibility of Adolf Hitler and Osama bin Laden spending eternity with Billy Graham. Even our most naturalistic instincts desire some sort of eternal reckoning.

More common alternatives are pluralism and inclusivism. Pluralism argues there are many ways to God, and one should earnestly follow the religious path revealed to you. Inclusivism maintains that Christ is the only Savior, but his provision can be accessed through other religions.

Ron Nash, in his Is Jesus the Only Savior?, helpfully summarizes pluralism, inclusivism, and exclusivity in two questions: Is Jesus the only savior? Must people believe in Jesus Christ to saved? Pluralism answers both questions “no”; inclusivism answers the first “yes” and the second “no.” Historic Christianity answers both “yes.”[4]

For the many who attend evangelical churches yet deny the exclusivity of the gospel, pluralism or inclusivism—though they may not know these terms—is probably their ideological home. While they may not intend to reject historic Christianity, operationally, many of our church members—and our churches—are there.

Conclusion

To be a preacher is to be a decision maker. Each week preachers determine what to include in a sermon and what to leave out. Time simply does not allow one to say everything that could be said about every passage. Preachers intuitively triage their text, their sermon, and their congregation, asking themselves, “What can I assume they know and affirm, and what must I assert and advocate?”

Perhaps this triage has led too many pastors to assume their church members understand and embrace the exclusivity of the gospel. We can no longer assume this. We must assert and advocate the exclusivity of the gospel.

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[1] https://www.cancer.org/cancer/colonandrectumcancer/detailedguide/colorectal-cancer-key-statistics.

[2] Ligonier Ministries, in partnership with LifeWay Research, “The State of Theology: Theological Awareness Benchmark Study,” 4. Available online at https://gpts.edu/resources/documents/TheStateOfTheology-Whitepaper.pdf.

[3] John 14:6.

[4] See Ron Nash, Is Jesus the Only Savior? (Zondervan, 1994).



What the Early Church Knew About Prayer

By / Jun 20

Editor’s note: The following article was adapted by the author from his book Pour Out Your Heart: Discovering Joy, Strength, and Intimacy with God through Prayer (pp. 161–65, 171–73). Pour Out Your Heart is available now from B&H Publishing and wherever books are sold.

I know God doesn’t make mistakes, but I sometimes wonder if I was supposed to live in the first century, because I love everything about the early church. Apart from the lack of air conditioning, indoor plumbing, and antibiotics, living in those times would have been amazing. Jesus had just spent forty days with the disciples after his resurrection. He went up, and the Spirit came down. Thousands were added to the disciples’ number. They worshiped daily, prayed continually, and shared meals together. They cared for widows and orphans, cast out demons, and healed the sick. Even when they were persecuted, they spread out among the nations and planted churches like it was nothing.

But what was it really like? Was it all that great, or were there significant hardships? What was a typical church gathering like? How did they do church in these wild early years?

In the first thirty years after Jesus’s ascension—the period of the book of Acts—the early church was everything. It was great, and it was awful; it was evangelistic, and it was legalistic; it was hungry, and it was lukewarm. The only thing it wasn’t is nothing. Its influence swept the globe in a way no social or religious movement ever has or ever again will.

Early Christianity scholar Michael Green wrote a book with the perfect title, Thirty Years that Changed the World. Green puts this season in history like this:

Three crucial decades in world history. That is all it took. In the years between AD 33 and 64, a new movement was born. In those thirty years it got sufficient growth and credibility to become the largest religion the world has ever seen and to change the lives of hundreds of millions of people. It has spread into every corner of the globe and has more than two billion adherents. It has had an indelible impact on civilization, on culture, on education, on medicine, on freedom and of course on the lives of countless people worldwide. And the seedbed for all this, the time when it took decisive root, was in these three decades. It all began with a dozen men and a handful of women: and then the Spirit came. (7–8)

Incredible, right? Green goes on to say, “We can and should ask ourselves, ‘If those people then acted in the way they did, what are the implications for disciples today, given all the differences brought about by culture, space and time?’” (8)

Among all the unique features of life in the early church, one thing stands out—prayer. If we compare the lifestyle and activities of the early church to our contemporary churches, the single most stark difference will be in our prayer lives. Green writes, “Prayer, not activism, is what they relied on” (268).

Learning Prayer from the Early Church

In Acts, prayer is the central power and activity of the church. In chapter 1, we see the believers praying before the coming of the Spirit. In chapter two, they’re gathered together again, almost certainly in prayer, when the Spirit falls. At the end of that wild, historic day, the thousands of new converts are joined to the apostles and early believers together in prayer (2:42). As chapter three opens, we find the believers going up to the temple to pray. This pattern goes on throughout the book. As Green summarizes, the early church had “life-changing power. And it only happened because these men and women put prayer at the top of their priorities” (271).

If prayer was a defining mark of the early church—with beautiful and world-changing results—why has it fallen so down the priority list for the church of contemporary America?

I believe the answer lies in our general fear that prayer doesn’t do much at all. We subconsciously believe we can do more by our intellect, strategies, and efforts than God can do in response to our prayers. How did we get here? There are multiple answers, but I believe one key reason is our diminished emphasis and dependence on the Holy Spirit.

In Pour Out Your Heart, I suggest that prayer helps us hold together two beautiful things in tension—gospel and presence. Embracing the gospel without living for the presence of God can lead us into mere head knowledge and sacrificial living. We can believe in the message of the gospel and have impeccable theology and yet barely experience the beauty of Christ. Yet, in the same way, living for the presence of God without remaining centered on the gospel can lead us into error as well. We might become focused on spiritual experience, not on knowing God in Christ. Without a heart full of the gospel, our spiritual life can become focused on personal discipline, moral improvement, and self-fulfillment.

As one of my friends put it: If you have only the gospel, you have the key to the whole house, but you might never go inside. If you have only the presence, you might have the whole house, but no key to get in.

Reading Acts and the New Testament letters, it seems the early church didn’t have this problem. As Paul wrote to the Thessalonians: “For we know, brothers and sisters loved by God, that he has chosen you, because our gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction” (1 Thess. 1:4–5). Word and power. Truth and Spirit. Gospel and presence.

What, then, would it mean for us to be more mindful of God’s presence in our prayer lives? What would a more Spirit-filled prayer life look like?

Prayer and the Spirit of God

A life of walking by the Spirit is a life of prayer, and a life of prayer is a life of walking by the Spirit. Prayer is a refusal to do life in our own strength and ingenuity. It’s a plea for help from above (and within). Prayer demonstrates a heart that is hungry for God’s presence and intervention in our world. In the same way, walking by the Spirit is a lifestyle of depending on God, not self, for life and breath. The two things are nearly synonymous.

To the Galatians, Paul wrote:

Walk by the Spirit, and you will not gratify the desires of the flesh… If you are led by the Spirit, you are not under the law… But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit (Gal. 5:16, 18, 22–23).

Paul compels us to become like Christ, developing the same character of Jesus and demonstrating his characteristics. The way we become like Christ is by walking in the Spirit, living by the Spirit, and keeping in step with the Spirit. These three phrases suggest a practical, ongoing, moment-by-moment relationship with the Holy Spirit. It is only through this perpetual dependence on the Spirit that we can uproot the power of sin in our lives and demonstrate Christlikeness.

Dependence is a key word there. As we’ve seen, our human tendency is to rely on ourselves, defend ourselves, and promote ourselves. The Christian philosopher Francis Schaeffer famously wrote:

The central problem of our age is not liberalism or modernism, nor Roman Catholicism, nor the threat of communism, nor even the threat of rationalism, nor, I would add, postmodernism, consumerism, and other more contemporary isms. The real problem is this: the church of the Lord Jesus Christ, individually or corporately, tending to do the Lord’s work in the power of the flesh rather than of the Spirit. The central problem is always in the midst of the people of God, not in the circumstances surrounding them.[1]

This happens both individually and together in the church. Our lives, apart from walking by the Spirit, become an anxious experiment in self-reliance. We become devoted to building and protecting our own little kingdoms. We don’t intend this, but when our old self (what Paul calls the flesh) is more active than our new self (who we are in Christ), we live no different from our non-Christian neighbors.

Our churches and ministries can operate the same way. We drift back into our old self-reliant selves collectively, and we end up busy, distracted, and focused on building a spiritual empire (however big or small) that is not the kingdom of Christ. We ought to honestly ask: If the Holy Spirit suddenly left our ministries, how long would it take us to notice? If our prayers suddenly were ineffective, would our ministries come to a grinding halt? Or would they continue undiminished—because it wasn’t dependent on the Spirit and prayer to begin with?

In Galatians, the old apostle knows this self-assured, fleshy habit within us and wants to sever it. He wants us to replace it with Spirit dependence.

What would such a walking by the Spirit look like? The most practical, moment-by-moment way to keep in step with the Spirit is through an ongoing conversation with the Father.

Through God’s Son, by the power of God’s Spirit who indwells us, we can continually praise our Father God, humble ourselves before him, seek to do his will, and ask for all that we need and want. Prayer is the heart of walking by the Spirit.

Let us follow the pattern of the early church and surrender ourselves daily, in prayer and obedience. Through the power of the Spirit, let’s enjoy the life of prayer and intimacy with God that Jesus died to welcome us into!

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[1] Francis Schaeffer, The Lord’s Work in the Lord’s Way (Crossway, 2022), 36.



Let the Little Children Come

By / Jun 11

Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” (Matthew 19:14; NIV). We have the opportunity to cultivate in children a joyful anticipation of Heaven. The Bible’s teaching about Heaven can help children endure a world filled with difficulties and sorrow. As children grow up, they begin to wonder about death. What will happen when I die? What happened to Grandma or Grandpa? To these questions, the gospel provides a rich source of comfort and hope.

Many pious descriptions of Heaven are simply unappealing—sitting on clouds, strumming harps, endless Sunday school lessons. In contrast, the Bible’s many descriptions of Heaven are exhilarating! The physical nature of Jesus’ Resurrection means believers will enjoy immortality in an embodied existence in a real place, not a ghostly existence in an ephemeral nether sphere. The Bible describes the coming Kingdom of Heaven in concrete terms—but of course, the concrete in Heaven is gold!

Once, when my son was little, he made an inference in line with biblical teaching. He said, “In Heaven, sharks don’t bite; they lick.” His comment is consistent with Isaiah’s prophecy, “The wolf and the lamb will graze together, and the lion will eat straw like the ox” (Isaiah 65:25; NASB). While scholars debate whether or not this prophecy refers to the Millennial Kingdom, we can be confident that such descriptions find perfect consummation in the eternal New Heavens and New Earth.

Let’s encourage our children to look forward to the imminent return of the King of Heaven and to pray, “Come, Lord Jesus!” (Revelation 22:20).

Editor’s note: The above article is an excerpted from “A Word to Parents and Teachers” in Big Thoughts for Little Thinkers: Heaven, by Joey Allen (published 2025 by New Leaf Press). Big Thoughts for Little Thinkers: Heaven, Jesus, and The Church are now available for purchase.



Christ Is an Unconquerable Savior

By / Jun 6

Editor’s note: This summer, we’re sharing articles aimed at encouraging pastors, ministry leaders, and church members in living and serving in light of Christ’s coming Kingdom. To hear more on this topic from Jared C. Wilson and other key leaders, register to join us for the 2025 For the Church National Conference, “Kingdom Come: Ministry in Light of Glory.”

The following article was originally published at ftc.co on March 7, 2022.

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Because Jesus is God, we can know that he is able to save. But we are encouraged not just that Christ is able to save, but in knowing that he has actually exercised his ability to save us.

In other words, to say that God is able to save isn’t exactly the good news, because God is able to do many things that he nevertheless chooses not to do. Whenever he says “no” to one of our prayers, for instance, we should not construe him to mean that he’s saying “I can’t” (unless we’re asking him to sin or otherwise act against his nature).

I’m thinking along the lines of the old Carl Henry saying: “It’s only good news if it gets there in time.”

That Christ is able to save is no benefit to those who do not find themselves taking refuge in him!

Well, Christ is an able Savior, and because he’s always on time—indeed, he has authored time itself—he’s an unconquerable Savior.

Look, for instance, at John 17:9–19, where in his “high priestly prayer,” Jesus turns from praying for himself to praying for his friends. Christ’s interceding on the sinner’s behalf is good news, and here it rises to the surface of his prayer in wonderful relief:

“I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them. And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth.”

He has given us the only kind of life he has within himself: eternal life.

The primary facet of eternal life on display in verses 9–18 is the eternality of it, the forever protection Christians have by Christ himself. Review from the passage, for instance:

v. 10 = “all mine are yours, and yours are mine,” meaning we belong to God

v. 11 = the Father is keeping us

v. 12 = he has guarded us, and not one of us has been lost

v. 15 = “keep them from the evil one”

vv. 16–17 = “sanctify them” (or set them apart)

All of this points to the safety we have in Jesus!

Even the loss of the “son of destruction,” a reference to Judas, in verse 12 is not an indication of Christ’s conquerability, since he notes that Judas’s destruction was according to the divine plan (“that the Scripture be fulfilled”). In other words, Judas didn’t slip through the cracks. Jesus isn’t a pretty good Savior, about to finish 11 out of 12. No, he kept all that were given to him. None of them was lost. Nobody slips through the cracks. If you are saved, you are unconquerably saved.

The obvious doctrinal connections here are to eternal security and the perseverance of the saints. But there are shades here of what’s more explicit in John 17:21–22, where we get a glimpse into the doctrine of mystical union with Christ.

“…that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them…”

The gospel gem of union with Christ is perhaps the major facet of the gospel uniting the whole of the New Testament. It is implicitly proclaimed every time we see phrases like “in him” or “in Christ” or “with him”—to be found in Christ, to be raised with Christ, to move and live and have our being “in Christ,” to be crucified with Christ and seated with him in the heavenly places, to be hidden with Christ in God.

In John 15, Jesus tells his disciples that they are the branches and he is the vine, and that they must “remain in him” or “abide in him.” This is all doctrine of union talk.

And in John 17, the picture being displayed shows us that Christ doesn’t just advocate for us as a defense attorney—though he does that too—but he actually grafts us into himself. But further: by faith, the sinner saved by grace is spiritually inextricable from Jesus. His Spirit indwells us. And we are said to dwell in him.

How is this—that he would be, spiritually speaking, inside of us? And we would also be, spiritually speaking, inside of him?

Well, think of the temple in the ancient days. The holiest of holies was the place where God’s presence specially dwelled. But it would not be accurate to say God’s wholeness was solely located in that physical space. God is omnipresent. He can’t not be omnipresent. So God was outside the temple and everywhere. But also he dwelled specially in the temple. This is a corollary to the indwelling presence of Christ in believers. We are in him. But he is also specially in us.

Think of a Matryoshka doll. You know, those Russian nesting dolls, where you open it up and there’s an increasingly smaller doll inside? Well, picture just three. The middle one is us. We are inside Christ, so that when you open him up, you find us. And when you open us up, you find him again.

We belong to God. The Father is keeping us. He has guarded us, and not one of us will be lost. He is keeping us from the evil one. He has sanctified us.

Speaking of Russia: Recently, as Russian invaders entered Ukrainian soil, I saw a photo online said to be of a group of Ukrainian Christians in a circle in Kharviv Square joined in prayer. And I was struck by two things in contemplating that photo. The first thing I was struck by was the sheer vulnerability of them. For seven or eight human beings armed with nothing but winter coats are no match for small arms fire, much less heavy artillery. But the second thing I was struck by was the sheer power of them. For Christians, to be found in Christ, to be guarded and kept by him is—in all the ways that ultimately and eternally matter—to be unconquerable.

Richard Sibbes says, “The Christian is an impregnable fortress. The Christian is a man who cannot be conquered.”

Oh, we can be killed. But we cannot be conquered.

As Paul says in Colossians 3:3, “Our life is hidden with Christ in God.” If we are hidden with Christ in God, we are as secure as Christ is. Now, how secure do you think Christ is?

Jesus says, “I have guarded them”! (v. 12)

Now, of course, we need to be sober-minded. We will endure hardship in this life. In verse 15, Jesus plainly says, “I do not ask that you take them out of the world,” only that we be “kept from the evil one.”

Nobody gets out of here alive. Even the Christian must die. But dying isn’t the worst thing that can happen to you. Dying after you die is the worst thing that can happen to you. But for those who are united to Christ by faith—we have unconquerable, eternal life.



On Life and Doctrine

By / Jun 5

For every gospel minister, the New Testament letters of 1 Timothy, 2 Timothy, and Titus are to be lifelong companions. The Pastoral Epistles are letters we return to again and again, guiding us on our journey of life and ministry. Indeed, I know of no better way to ensure ministerial faithfulness than for the minister to live in these three books.

For a quarter century, these books have been just that for me. Over the years, I’ve read through the Pastoral Epistles once a month on average. And every time I do, my faith is strengthened, my ministry is sharpened, and my calling is renewed.

The Pastoral Epistles are the apostle Paul’s words of instruction and encouragement to his son-in-the-faith Timothy and his ministry colleague Titus. But these three letters speak beyond these two men—they speak to all, in every time and place, who’ve entered the ministerial ranks.

Most ministers are familiar with the broad contours of these three books, and many of us can point to key verses for inspiration and accountability. I presume that’s the case for you too. Like me, you likely resonate with Paul’s call to “preach the word in season and out of season,” to “fight the good fight of faith,” and to “finish the course” of ministry (2 Tim. 4:2–5; 1 Tim. 6:12; 2 Tim. 4:7).

Similarly, we periodically return to the qualifications for pastoral ministry as found in 1 Timothy 3:1–7 and Titus 1:6–9, and well we should. In these passages, we find God’s enduring qualifications for ministers, qualifications that remain regardless of one’s generation or context of service.

Yet there’s one, often overlooked, verse that has captivated me more than any other. I reflect on it often, returning to it again and again as a compass for my life and ministry. I do so because of the stark warning and promising reward this verse contains. First Timothy 4:16 charges us to “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.”

This verse ties together an entire section of apostolic admonition that runs from 4:6 through 4:16. And it’s pregnant with ministerial promise. Let’s carefully reflect on this verse’s every word, and note its every component. As we do, we’ll see where we’re going in the chapters ahead.

First, notice the close link between the inward and the outward, the private and the public. The minister’s internal life validates and strengthens his external ministry. The sequence is essential.

“Pay close attention to” means to be mindful of or to be attentive to. It carries the idea of focus, of fixed concentration. It’s not that the minister thinks of nothing else; it’s that he thinks on what follows above all else. If he gets nothing else right, he gets his life and doctrine right.

Ours is an age preoccupied with self. One’s self-image, visible appearance, public identity, and one’s self-expression are all focal points of our time. But that’s not the point of this text. Our text refers to your inner person. Man looks at the outward appearance, God looks at the heart.1

“Yourself” refers to one’s heart, one’s inner person, one’s true spiritual man. We can think of one’s personal holiness, one’s Christlikeness, one’s godliness. The importance of one’s inner person is a theme that runs throughout Scripture. And that’s because who one is inwardly is who one really is. That is why Proverbs 4:23 insists the reader “Watch over your heart with all diligence, for from it flow the springs of life” (emphasis added).

“Your teaching” means one’s doctrine, that which one believes and espouses. Paul uses this word some nineteen times in his New Testament letters and fifteen times in the Pastoral Epistles. Doctrine is the lifeblood of the minister and of the church, thus it recurringly appears in the Pastoral Epistles.

By “your teaching” the apostle is not personalizing it to Timothy, nor to any other minister. It’s not our truth, it’s God’s truth. Thus, the minister’s goal is to be faithful to the full array of Christian truth as found in Holy Scripture. Indeed, the minister is a workman, studying so that he might rightly divide the Word of God.

“Persevere in these things” indicates the minister’s life and teaching must be of ongoing concern. It is not enough for the minister to have been found faithful in this regard. The minister is to be faithful. As the minister does so, he verifies his fitness for ministry. Not just in the future, but in the present. To borrow an example from the medical field, we aren’t to settle for an annual check-up. We need a daily evaluation.

As we persevere in these things, we “ensure,” or give evidence of, what is unseen—that our lives and ministries are approved by God. Though our calling to Christ and to the ministry—from start to finish—is from the Lord, Paul charges us to steward our lives and teachings as though our ministerial legitimacy depends on our faithfulness. Paul isn’t conflicted, rather he’s a compatibilist. The apostle sees no conflict between God’s sovereignty and the minister’s responsibility, both are compatible in the mind of God.

By “salvation” Paul gets to the heart of the matter. He does not mince words. To be saved means to be saved from God’s impending wrath. The goal for every Christ-follower is to be saved from that wrath, and for every minister to shield his congregation from that wrath. For those in Christ, God’s justice has been satisfied through Christ’s payment, thus no need for our own.

The way—the only way—to ensure this goal is through faithful gospel ministry, which is upheld by guarding your life and doctrine. This ensures salvation for “yourself” and “for those who hear you.” Note, it’s not one’s followers, but one’s hearers. This reminds us of the minister’s central task—to preach and teach the Word of God.

Gospel proclamation is God’s chosen means of converting the lost. As Paul argued elsewhere, faith comes by hearing and hearing by the “word of Christ.”2 Rightly knowing, believing, and proclaiming the gospel is essential for salvation, on both the teaching and receiving end.

Thus, you see how rich this one verse truly is. It is indeed pregnant with ministerial promise. It comes with a stark word of warning, but also a rich word of reward. It behooves every minister to guard his life and his doctrine. It behooves you to guard yours.

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  1. 1 Samuel 16:7: “But the Lord said to Samuel, ‘Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, since a man looks at the outward appearance, but the Lord looks at the heart.’”

  2. Romans 10:17: “So faith comes from hearing, and hear- ing by the word of Christ.”

Editor’s note: This post is excerpted with permission from Letters to My Students, Volume 3: On Life and Doctrine, by Jason K. Allen. Copyright 2025, B&H Publishing.



The Boldest Prayer in the Bible

By / May 30

Editor’s note: The following article was adapted by the author from his book Pour Out Your Heart: Discovering Joy, Strength, and Intimacy with God through Prayer (pp. 99, 102–107). Pour Out Your Heart is available now from B&H Publishing and wherever books are sold.

In the Scriptures, God gives his people a surprising and uncomfortable amount of participation in his eternal purposes. He often waits to fulfill his plans until he can fulfill them through us. He waits till we pray.

God is in no discernible hurry. He instead moves in our hearts to seek him, desire his kingdom on earth, and boldly ask for his glory to cover the earth. Our prayers literally do change the world. God has ordained this unexpected and strange pathway to his glory, and indeed, he is the one who gets the glory in the end.

We know Moses as the great leader of Israel, and we know him as one of the Old Testament’s preeminent prophets too. But have we considered the remarkable prayer life of Moses?

Moses’s Bold Request(s)

God would often draw Moses to himself for days at a time, revealing himself and his will to Moses. In Exodus 32, the Israelites get tired of waiting for Moses to come down from the mountain, and they quickly spiral into corruption and make a golden calf out of their gold jewelry. Moses is distraught over their sin, and knowing God to be holy and righteous, fears that Israel might be completely wiped out. Moses goes directly to the Lord in prayer and asks that God forgive their sin (32:32). God responds that he will punish them for their sin but agrees not to totally destroy his people (32:33–35).

God tells Moses he will still give the Israelites the promised land, but he will not personally lead them anymore—the pillar of cloud, representing his presence, would not remain with them. He will instead send an angel to go before them (33:1–3). So, Moses’s first prayer has been granted, but he’s not done yet.

Moses approaches God a second time in the tent of meeting. It’s here that we learn that God would regularly speak to Moses face to face, as one talks with a friend (33:11). In this prayer conversation, Moses makes his second request, citing God’s own character and goodness first. He prays, “Remember that this nation is your people” (33:13). He’s appealing to God’s own faithfulness and steadfast love. Moses continues, “If your Presence does not go with us, do not send us up from here” (33:15). He’s saying: If you don’t personally come with us, God, what is the point of any of it? It’s not enough to send an angel. We want you, God!

Now, this is a bold second request, and we might fear that God will respond with anger. We might tell Moses he should be content with his first request being answered. But one answered prayer has a way of increasing our faith and boldness. So Moses makes this second request, and it seems to delight God even more. God responds, “I will do the very thing you have asked, because I am pleased with you and I know you by name” (33:17). Prayer number two is also answered.

Now, I played basketball every day through high school and college, and I can tell you this. If I made a three pointer, it made me want to shoot another three. And if I made two threes? You couldn’t stop me from taking a third. I tell my boys the same thing: If you’re hot, it’s no time for meekness; keep shooting! I think Moses is thinking essentially the same thing now. He’s two for two. In the language of NBA Jam, he’s heating up. Why not go for three?

With a preposterous boldness, Moses makes a third request, and it’s the most audacious one yet. “Now show me your glory” (33:18).

Can you believe it? Moses asks to see God in all his glory. But no one can see God and live (33:20)! Has Moses lost his mind? Or is he perhaps as close to the heart of God that he’s ever been? Is he actually asking God for the exact sort of thing that God wants to give?

Indeed, God’s response tells us everything. He will do it. He will allow his goodness to pass in front of Moses, but God will not show his face—because Moses would not survive that one (33:19–23). The following day, Moses prepares himself and returns up the mountain. It says that “the Lord came down in the cloud and stood there with him… And he passed in front of Moses,” proclaiming his name (34:5–6). All because Moses dared to ask.

Boldness, indeed. Moses has moved from intercession to petition with this third request, but he’s not shifting gears too much. He is asking God to be who he is in some particular way. Moses is bringing God’s own character and goodness before him, seeking more of his presence and power. He’s asking God to do the very thing that he wants to do. And God delights to answer each and every request.

Discovering the Power of Intercession

Intercession is the most dynamic and yet most overlooked form of prayer in today’s church. More than just “praying for others,” intercession compels God to be who he is in a particular place and time.

We know that God is faithful; in intercession, we ask him to be faithful to in a certain way to a particular person. We know that God is loving; in intercession, we ask him to reveal his love to our friend or coworker. Intercessory prayer begins with an acknowledgement of God’s greatness and compassion then calls on God to apply his character and power to someone who needs it most. In this way, we’re seeking to compel our good Father to action not by our own credibility but by his.

Here’s what that can look like.

Father, you have promised that your glory will cover the earth (Hab. 2:14); will you reveal yourself now in Columbia, Missouri? Glorify yourself in this particular time and city!

Lord Jesus, you are the friend of sinners (Matt. 11:19); my friend Eric doesn’t know you and is resistant to your good news; will you break through his stubborn heart and reveal your love to him?

Lord, you are the God of healing (Ps. 103:3); will you heal my friend Jamie of her chronic illness? Let yourself be glorified by showing that you still heal the sick and brokenhearted today!

Lord Jesus, there is much spiritual opposition against our church leaders right now, but you came to disarm all rulers and principalities of evil (Col. 2:15). Will you defend and protect us against the attacks of the enemy against us?

Father, you are just and merciful, a God who delights in justice, hates wrongdoing, and loves the stranger (Ps 86:15; Is. 61:8; Lev. 19:34); will you now defend the refugees in our city and overthrow the system of injustice that works against them?

Intercessory prayer is one of the means by which God moves history forward. In his infinite wisdom and patience, he often waits to fulfill his purposes until we pray. He could do everything without us, no doubt. But because he loves us and cherishes relationship with us, he often delays the fulfillment of his promises until we pray specifically and earnestly. He doesn’t need us, but he wants us to be involved.

Intercessory prayer becomes our joy as we experience the thrill of answered prayer. Reading the stories of Moses—not to mention the accounts of Elijah and others—it seems clear that we are not asking God for too much, but too little.

If we’re not asking for much in prayer, we don’t get much from God. Jesus said, “Ask and you shall receive.” James added, “You don’t have because you don’t ask.” Perhaps we’re afraid God won’t answer. Or perhaps we’re more afraid he will answer!

In intercessory prayer, we’re asking God to change the world. We’re asking him to make it a more just, more God-aware, more beautiful place. We’re asking him to change our friends’ hearts and lives. We’re seeking his justice to roll like a river. We’re asking him to be who he is in some particular way. And God delights in these prayers!

“Therefore, let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us in time of need” (Hebrews 4:16, CSB).



Great Commission Direction

By / May 29

Why should Southern Baptist churches cooperate?

This is one question I ask students taking the required Baptist history class I teach. I ask it because every generation of students asks it, or will ask it, or needs to ask it, and I want them to know how I answer it and have arrived at my answer with cheerful conviction.

While many Protestant and Evangelical churches are like-minded and share the same core convictions about doctrine and missions as the Baptists, for those preparing to serve and lead Baptist churches, my course is designed to help them understand, develop, and defend their convictions about the ecclesial tradition to which their church is connected.

The Baptist movement began in England as small groups of men and women met to establish themselves in churches and then sought fellowship with other churches around common beliefs and practice. This early confessional cooperation grew out of, and centered on, the Reformation program of doctrinal renewal which emerged from the study of the Bible and led to the recovery of the biblical gospel message. As these Baptist churches gained strength, they crossed to the New World and grew into a fleet of churches sailing together, united in doctrine and headed in Great Commission direction.

A Fleet Sailing Together

The picture of churches as ships sailing is fitting for our understanding of the value of intercongregational cooperation as it conveys, first, that they are not the only ships at sea. There are many churches, of course, but not all have set sail, and not all are headed in the direction of global evangelism. Thus, it is helpful for churches to find partners who agree not only in their design and beliefs but also in their shared trajectory. Not all churches aiming to fulfill the Great Commission are Baptist churches, and wherever possible Baptist churches can and should sail with those with whom they can unite in evangelism and missions. Celebrating and encouraging other evangelical churches in this shared task is not something Baptist churches have always done well in their history, but when understood in these terms, they could find value in mutual encouragement. Likewise, as Baptist churches seek to start new churches to add to their fleet, they will find safe harbor and maximized mission when they work with other Baptist churches who not only are sailing in the same direction but also are united on the kinds of churches they are seeking to fund and start together at the ends of the earth.

Second, the picture conveys that these ships do need to tend to their own vessels to maximize speed and stay on course. To stay afloat in the world for gospel proclamation, Baptist churches have found the need to prioritize their own doctrinal and congregational health. These ships will, no doubt, encounter storms without and conflict within. A church that has lost its first love may also lose the Spirit’s enabling wind power behind it. Baptist churches at sea need to minimize any hindrance that would pull them off course.

Third, this picture conveys that individuals can serve and live on one ship at a time. While circumstance may dictate the need for believers to change churches, for most the norm is continuing to serve on the ship where one is placed. When a sailor is counting on the buoyancy of his ship for his life and safe travel, he is far more likely to look after the health and heading of the ship. It is the picture of foolishness to see sailors lounging on the top deck complaining about their ship, or envying another ship nearby, when their own is languishing due to their lack of effort. Thus, Baptist churches are more likely to be strengthened, revitalized, and steered back on course when their members are focused on thankfulness for the ship on which they have been placed, the fleet of which they are a part, and using their gifts to help keep that ship, and fleet, on course.

Why should Southern Baptist churches cooperate? This chapter aims to show that from their beginnings, Baptist churches found they needed other churches to maintain their own doctrinal health and to accomplish the shared mission given to all churches. Despite their faults and blind spots, from small groups in seventeenth-century England to the first national Baptist denomination in the United States in the nineteenth century, Baptist churches have persevered to hold intercongregational cooperation in doctrinal confession and missionary endeavor as a key distinctive. As I love to tell my students, this story is worthy of retelling to inspire ongoing renewal of Baptist churches of the present and future as they carry out the same mission. With that intent in view, in this chapter I will tell the story of Baptist beginnings.

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Editor’s note: This post is excerpted with permission from A Unity of Purpose, edited by Tony Wolfe and W. Madison Grace II; excerpt by Jason G. Duesing. Copyright 2025, B&H Publishing.



Living in Light of Jesus’s Return

By / May 23

Editor’s note: This summer, we’re sharing articles aimed at encouraging pastors, ministry leaders, and church members in living and serving in light of Christ’s coming Kingdom. To hear more on this topic from Jason K. Allen and other key leaders, register to join us for the 2025 For the Church National Conference, “Kingdom Come: Ministry in Light of Glory.”

The following article originally appeared in the May 2013 edition of SBC Life, and was originally published at ftc.co on November 30, 2016.

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“There are two days in my calendar: this day and that day,” quipped Martin Luther in reference to Christ’s second coming. We have come a long way since Luther’s statement, with most believers erring dramatically in one of two directions.

Second coming sensationalists are the most egregious, and widely lamented, offenders. They predict the timing of Jesus’ return; but, of course, they do so in vain. Jesus stated no man knows the day or hour of his return. The most infamous prognosticator in recent years has been Harold Camping, who on multiple occasions has predicted the specific date of Jesus’ return, thus embarrassing himself—and the name of Christ—before a watching world.

As irresponsible as Camping and his ilk are, one can argue the greater danger facing the church is not hyper-expectancy about Jesus’ return, but a slumbering church that acts as though Jesus isn’t returning at all. This seems especially to be the case in the year 2013. Twenty years ago, sermons and literature on the second coming were plentiful, but such interest seems to have gone the way of the el Camino car or the waterbed, an out of style fad from a previous generation.

This ought not be the case, for evangelicals are a second coming people. Though we hold differing positions on both the millennium and on the tribulation, we are unified on the literal and soon-coming return of Christ. For Christians, though, the most important questions to ask are not if Jesus will return—that is settled—and not when he will return, that is unknowable. The most helpful question to ask is: “So what?”

Jesus’ second coming is not an abstract doctrine with no bearing on the Christian life. Rather, the New Testament refers to Jesus’ return with applicability. The Bible is replete with references to Jesus’ second coming. These passages come not as an eschatological data dump, but as a forthcoming event that is to shape a Christian’s life. The Pauline corpus speaks with special relevance. Paul frequently references, and even elaborates on, the timing and circumstances of Christ’s return. In studying Paul’s many references to the second coming, one finds that the Apostle gives special emphasis not only to Jesus’ return, but to the church’s posture as the bride in waiting. What Jesus will do and when he will do it are not unimportant considerations, but they are not the most urgent. The most pressing consideration for believers is how we should live in light of his impending return.

An Expectant Hope

In Titus 2:13, Paul describes Jesus’ second coming as the church’s “blessed hope.” For most Christians throughout church history, expecting the second coming was more than the hope of moving from a good life to a more perfect eternal state. Rather, it was a yearning for deliverance from pestilence and war, a yearning for deliverance from death and destruction, and a yearning for deliverance from poverty and persecution, or even deliverance from martyrdom.

In the Western world, Christianity in the 21st century finds most believers enjoying life in relative comfort. Religious freedom, modern medicine, bourgeois lifestyle, and other modern-day conveniences have proven to bring not only earthly comfort but also spiritual complacency. This comfort often diminishes our yearning for Jesus’ return.

This complacency is frequently found in the local church as well. Many congregations act as though Christ’s return would interrupt their building program or contravene their long-range strategic plan. Too many young adults seem content for material pursuit, while senior adults are too busy enjoying retirement to long for Christ’s return. I sense that for many Christians today, heaven is too distant, eternity too abstract, and Jesus’ return too theoretical. In complete contrast, we need to live life on a first-century footing, yearning for something so beautiful and eternally satisfying—to see Jesus and be made like him—that it eclipses and transcends all other longings and expectations.

A Sanctified Life

In expounding upon Jesus’ return, Paul frequently references the church’s need to prepare individual’s lives to see Jesus. In fact, Paul calls the church to live as “sons of light and sons of the day, not as of the night or of darkness” (I Thessalonians 5:5), in anticipation of Jesus’ return. Truth be known, if our longing is not right, our living will not be right either.

Few things focus one’s life like impending judgment. This is why Jonathan Edwards resolved “never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trumpet” (Resolutions of a Saintly Scholar). Therefore, it is urgent that we recover a robust and expectant eschatology. As we do, we will find that a healthy anticipation of Jesus’ return infuses the Christian life with focus and urgency, proving to accelerate growth in the spiritual disciplines.

Cause and effect can be difficult to disentangle, but in the New Testament there is a clear correlation between anticipating Christ’s return and living a more sanctified Christian life. Expecting to meet Jesus occurs with a sober intention to purify one’s life, and the call to purify one’s life occurs in concert with anticipating Jesus’ return. This is why one preacher famously said we should live as though “Christ died yesterday, rose from the grave today, and is coming back tomorrow.”

A Renewed Witness

The more Christians contemplate Jesus’ return—and the final judgment associated with it—the more we will be renewed in our evangelistic witness. This is rooted in the gospel and the Great Commission itself. The lost urgently need to hear of Christ before they meet him. After all, as Peter reminds us, God has delayed Christ’s return and final judgment to allow time for a greater harvest of souls. Peter writes, “The Lord is not slow about his promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Peter 3:9).

The second coming of Jesus and the renewal of our personal witness is precisely where the inerrancy of Scripture and the exclusivity of the gospel intersect. To embrace the total truthfulness of God’s Word—including the soon-coming return of Christ and the corresponding truth that all must repent and believe in Jesus to be saved—should propel us into a renewed fervor for the Great Commission. The Christian who confesses Jesus is coming and that salvation is found only in his name must be dynamic, not static, in his witness.

Conclusion

The church’s attention to Jesus’ return seems to be seasonal, with interest rising and falling based upon a host of issues, most especially current geo-political events. The need of the hour is not for more end-times speculation or an unhealthy preoccupation with the sequence of eschatological events. Such interests should give way to an eschatological anticipation that impacts how we live the Christian life until he returns.

Perhaps there should be a touch of Harold Camping in us all: hoping, yearning, and even expecting Jesus’ return. Until he comes, we find ourselves with the saints of the ages, longing for the day when the kingdom of this world becomes the kingdom of our Lord and of his Christ, and praying with the saints of the ages, “Even so, come, Lord Jesus.”



Mom as Unsung Disciple-Maker

By / May 9

I work at Midwestern Baptist Theological Seminary, where we are unabashedly and full-throatedly “For the Church.” We have only this one note to strike to the glory of God. We don’t shy away from this. Along with this territory comes a necessary gravity towards training up steely, carnivorous preacher types. We’re cranking these men off the assembly line like gospel-built locomotives from a Chevy factory somewhere in Detroit. We’re catapulting them off our campus into the sin-dark corners of the earth, to ungospeled regions of North America, and into rural, dying churches. These are hardy, gospel-saturated, manly expository machines.

But what I’ve noticed over my time at Midwestern is that behind most of these expository machines is often an even more impressive wife! She’s often the steel spine of this dude! Usually she’s also a mom with kids in tow. What’s more, these amazing mom-wives have quite literally given their lives away for the gospel ministry, thus evidencing Jesus as their obvious Lord. They are the often unsung heroes of ministry. They have unflinchingly run headlong into the supposed storm of our culture, that is, what America calls an “identity crisis.”  They hear regularly from feminists, family, culture, and even their own self-condemning inner voice, “Stay-at-home-mom, huh?” “So, why did I send you to college, then?” “Why would you waste your life like that?” “So you’re going to give up your career to wipe snotty noses!” “Don’t lose your dreams following your man around!”

If it’s true, and it is, that the first shall be last and the last first, there are going to be a lot of moms who wind up first in the ultimate line. My suspicion is that they’re going to have some fairly heavy crowns to cast before their Lord (cf. Revelation 4:10).

If you’ve ever had occasion to run into one of these selfless, majestic mom-creatures, you know they are no normal “moms.”  It’s sort of like bumping into velvet steel! They live their lives by their Lord’s leave. They don’t know when or where they’ll receive their deployment orders, but go they will. These are disciples of Christ, gospel soldiers of which the world is not worthy. They don’t talk about following Jesus in theory. No, they do it every day in an Ephesians 5 way. They are blazing a trail, with their husband at the helm, and they’re eager to glorify God with all their minutes, pennies, and tears. They’re wicked smart—no mindless drones here. No, these are calculated, sharp, and cunning Kingdom women. They walk a road in life that is peppered with geographical moves, hard good-byes, and at times dark loneliness. But yet they abide! They stay the course.

This post is written in praise of these majestic mom-creatures. I salute you, mom! I raise my metaphorical Southern Baptist grape juice glass to you. You’re God’s beauteous, gospel-bearing feet that occupy his deployed boots-on-the-ground!

What I want to do in the rest of this post is to help you see the evangelistic and/or discipleship thread that streams through all the normalcy of everyday mom life. My aim is to transform in your mind what seems to be merely normal into the eternal. I am intentionally conflating the categories of evangelism and discipleship because in the theater of the home, they often collapse on themselves to the visible eye (Deuteronomy 6:7–9). The category would be most strongly expressed through “the fear of the Lord.” That is what you are doing, moms; you are teaching your children to fear the Lord above all else.

Manners

Mom, the raw materials of the Kingdom are sitting before you in all their diaper-bound, sticky-fingered, snot-prone glory. As you teach them to use a fork properly, to say “please,” to wipe their mouth, and not to burp aloud, you are laying the groundwork for Christian hospitality, that most important reality to the Christian faith, the field upon which Christians relate to one another in homes.

Hospitality is one of the most important means by which Christians are viewed as an attractively peculiar people in this world. It is how we care for one another. It is also how we bring a lost world into our homes to see a loving, well-ordered household. Hospitality is the oft-viewed theater in which the world becomes convinced that the gospel powerfully changes people. You, dear mom, are laying the groundwork for your child’s hospitality, not to mention that you are constantly doing hospitality yourself. Imagine if your child never learned these basic manners! They would be a social pariah. You may think what you are doing is the height of normalcy, but the Bible would say you are the mechanism of God’s great boon of discipleship.

Feeding

What Deuteronomy 8 teaches us is that God brought Israel out into the desert, at least in part, to show them their utter dependence upon him as their guiding Shepherd. They had no food or water without God providing it. Not one ounce! This is likened to your feeding of the five children! They are helpless without you. They are not even equipped to fend for themselves without you. Ultimately, you are one of the many building blocks that God is using to teach your children their dependence upon him for everything. You may even be the most important building block in that particular foundation. They are helpless outside the help of the Lord. And you are the hinge point, daily, that stands between that knowledge of God and your child. You’re a living parable of the care and sustenance we have in the Father, as well as a parable of our utter reliance upon him. So, when you repeat to your baby one hundred times over, “Here comes the airplane!” you are evangelizing and discipling.  You are teaching them the fear of the Lord. Just like Israel, it’s not really about the bread; it’s about God.

Sleep

When you teach, or better yet, enforce, your children to adhere to a sleep schedule, you are upholding the long-prescribed practice of Sabbath rest. It’s through sleep that God gets at our finitude. Sleep is an acknowledgement of our humanness. It’s one of the ways we maintain the Creator/creature distinction. We are unarguably dependent upon the Lord. Set in the DNA of your child is the need for Sabbath, and you are helping them to see that. You are helping them to realize their absolute dependence upon their good Creator for provision and all things good.

No

The world has realities that are bigger than we are and that stand outside us. Realities such as these: Adultery brings utter destruction. Cops have the power to arrest you. There are consequences for your choices. If you ride your bike into the road, you can be killed. If you jump off the counter, it’s highly likely you’ll be maimed. When you teach your child to understand these realities using the word, the truth vehicle, “no,” you are evangelizing and discipling. Maybe it is more proper to say you are laying the groundwork for the Holy Spirit to convict and enliven (salvation), but evangelizing and discipling you are, nonetheless.

The concepts your children associate with “no” are the very foundational building blocks that God uses to help lost image-bearers grasp their need for his forgiveness. This is the fodder of regeneration. The realities that accompany the concept of “no” are often how God displays our need for Christ’s substitutionary cross work in our stead. You’re teaching them the Law, mom. You’re “doing Torah.” Don’t fall to the sin of minimizing your role. These children are the future inhabiters of the New Heavens and the New Earth! These are the future justice-makers, lawyers, teachers, counselors, preachers, moms, and dads. Take heart, dear struggling mom; you are pointing the way to the narrow road. You are indispensable as a means of God’s grace in your children’s lives.

Alphabet

Mom, you will be the precious touchpoint between your child and his or her reading the Word of God! The mechanics of learning to read are the eventual lens through which your child’s eyes will be opened to the basics of the world and to the magnificent universes of knowledge that rest in God, just waiting to be discovered. Imagine all the frontiers they’ll discover in God! You are the foundation of this. Imagine what they would miss if you didn’t teach them A, B, C, D, E…. Again, A, B, C, D, E. Never lose heart. God is using you to shape the inhabiters of eternity. Those little pudgy-faced gremlins are actually immortal, and you’ve been called before the foundation of the earth to be a tool in the hands of God to mint them into his image.

Abortion

Mom, with every wiped nose, you stand in utter defiance of the abortion culture. Our age has tragically fallen into the sin of slaughtering image-bearers. We as a nation, and notion, have called light darkness. We have attempted to construe blessings as curses. But you, mom, stand against this every day. With every hug, every meal, every answered question, you are picketing Planned Parenthood. You don’t simply espouse sanctity of life; you live it! So teach the elementary principles of logic to those babies to the glory of God. Answer a thousand and one seemingly aimless questions to the glory of God. Adopt too many children to the glory of God. Clean up dropped bowls of food 37½ times to the glory of God. The world needs you to be the most glorious mother you can possibly be—the world needs your mothering, in a manner of speaking.

Teaching and Transforming

So, moms, you are a bright-shining city on a hill. You are the means by which God unleashes his compassion on the world. And by the grace of God and the love of Christ, you will stand resurrected before your Lord and Savior something different than you currently are, not that what you are isn’t already the stuff of amazement; but know that God is transforming you. God is discipling you as you disciple your children. He is running you through the gauntlet of motherhood with great purpose. He is changing you as your children change before your eyes. And your children are the next era of the Kingdom.

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Editor’s note: This article was originally published at For the Church on October 31, 2016.