Gospel-Centered Resources from Midwestern Seminary
Inspired by Ronni’s refusal to record on a particular topic, Jared Wilson and Ronni Kurtz discuss the things they don’t want to discuss. Consider this the Banned Episodes episode. What topics feel “off limits?” What subjects do we feel out of our depth about? What issues do we just want to avoid? And why?
“To move to a place like this—that girl must be Xena: Warrior Princess.” I heard the compliment, if that’s what you’d call it, in echoes through the stairwell of our new home. We were planning to move in a few months and had come to visit our landing place—an apartment building that housed a tiny church plant, our apartment to be, and 12 other apartments that my husband would manage in the heart of one of the poorest, most drug addicted neighborhoods in New York’s Southern Tier. My mind conjured images of a long-haired brunette scantily clad in armor, wielding weapons, and unafraid of everything. I’d never seen the show, but based on the images from commercials, this was the image that came floating to my mind. I was pretty sure the hair was the only real similarity between her and me.
Our new neighbor, who would later tell my husband, “I don’t carry knives because I’d shank someone,” proceeded with his compliment: “She must be tough.”
Other than a decent glare when the situation calls for it and maybe a propensity to talk a big game, I’m not what anyone would call “tough.” During our first week in our new home—in which I celebrated my 22nd birthday, our first wedding anniversary, and our first church service—my husband had to evict someone from our property for assault and I had a run in with a mentally ill man who told me his brother was buried in the basement of our building (confused, but not a lie—that’s a story for another day). I was in over my head from the moment we started in a life of ministry.
The truth is, we aren’t called to be tough. The Christian life is about putting on the armor of God and taking shaking, trembling, weak-kneed steps in the direction our Savior calls. Not everyone will sit on the steps of an apartment building while drug addicted ex-cons talk about your shocking toughness, but every Christian will be asked to follow Jesus into things that feel uncomfortable, hard, and even unsafe. Our Lord didn’t live His earthly life in the company of safe people who made Him feel secure. He walked boldly into the homes of sinners, sat at their tables, and broke bread with them. Perhaps the most shocking part is that He enjoyed it. Those were His friends. Those were the ones He defended against attack. Those were the ones he chose to be with. I think He was onto something.
The Lord has called Christians to follow Him into hard places, not grudgingly as if we are doing the world a favor by stepping into things that make us uncomfortable. Not as if we are the hero of the story because we were willing to go to “those people”—but happily, because we see ourselves among the hurting, the beggars, and the broken. We know we have no strength on our own, but we know that the Lord has strength in abundance and He can supply all that we need.
There was a time in my life when pride would have said, “Look where I’ve been and what I’ve done with the Lord.” But no more.
The only hero in the story of the Great Commission is the Lord of glory whose right authority demands our lives.
The Christian life is not primarily about our safety. It isn’t primarily about us at all. Maybe the “unsafe” thing for you to do isn’t to uproot your life and move to the inner city or across the sea, but that doesn’t mean the Lord is fine with you living a life away from the pain of the world. While I think this will look different for different Christians in different contexts, I am confident of a few things:
We see this all over Scripture and throughout history. Only the Lord would have planned for a prostitute to shelter the Israelite spies in Jericho and end up in the line of Christ. Only the Lord would have chosen lying Jacob, timid Moses, or adulterous David. Rather than running from the problems of this world—or the problem people of this world—Jesus enters in. In His earthly ministry, He ate with tax collectors, spoke with adulterous women, and spent time with children. This is His church growth strategy. He chooses the weak, foolish, and despised of this world so that no one can boast in His presence (1 Cor. 1:18–31).
I doubt the stones which left Paul so injured that he was carried out of Lystra and presumed dead were very comfortable—and they certainly weren’t safe. Neither was Peter’s upside-down execution or John’s imprisonment. For millennia, God has been working through people who were uncomfortable with what the Great Commission was calling them to. Their eternal destiny secure, the older generations of our spiritual family were sent to engage in unsafe tasks that made God’s glory known among the nations. God’s plan for His people and the spread of His fame has not changed. He is using saints today to share the gospel in unsafe places. While His plan for your life might not include martyrdom, it absolutely does include discomfort (Matt. 10:24–25). Rejoice in that and see what He will do!
We serve a good and sovereign God. He is able to save people through online sermons and radio programs. He works wonders when His people are faithful to proclaim His gospel, even at a distance. But God’s primary means of working in any locality is to establish His people there. He moves in the hearts of His people to plant us exactly where He wants us to be, and then He saves people through our proclamation of the gospel. From the beginning, God’s plan was that His people would be a light to the nations. Nothing has changed. So, while your Christ honoring Facebook post might be used by the Lord to do His work (and I’ve been shocked to see how much He uses social media and the internet!), the comfort of screen distance is not the normal means that the Lord uses to reach people. With the rise of technology and the distance it brings, the local church, in all of its eclectic beauty, shines as an even brighter light in the dark world.
We don’t have to be tough to go where the Lord is calling us. I promise, I have more in common with Ms. Frizzle than I do with Xena: Warrior Princess. Praise God that He doesn’t need me to be strong. In His upside-down kingdom, our weakness displays His strength. We can follow Jesus into things that are hard. We can walk toward people who are easier to run away from. Then we can stand back in amazement, because the Lord Jesus delights to do His work in exactly these places.
One of the first things we learn when it comes to reading the Bible is to never make a text say something the author did not intend to say. The technical term for this is authorial intent. However, we are also taught that the whole Bible is about Jesus. We learn that every page—Old Testament included—leads us to Christ. These two claims should raise an important question: How can we hold to authorial intent and believe that every page ultimately leads us to Jesus? Did the Old Testament authors intend to write about Jesus? Or are we reading Jesus into the Old Testament? I would like to argue that the authors—especially the divine Author—intended for us to see Jesus in the Old Testament. To demonstrate this, I want us to look at three texts that justify seeing Jesus in all of Scripture. From these texts we will learn three reasons we should see how all of Scripture points us to Christ: Jesus says we can, Jesus shows we can, and Jesus reveals we can.
It is appropriate to see Jesus in the Old Testament because Jesus says we can. John 5 makes this exact point. In verses 30–47, Jesus is speaking to the Jews about having witnesses to the claims He is making. Jesus is claiming many amazing things and the Jewish people are wondering who can testify to the truth of these claims.
Jesus is more than happy to oblige this request, and He says that “the Father who sent me has himself borne witness about me” (5:37). The Jews want a witness to testify on Jesus’ behalf. Jesus responds and says that God has testified on his behalf. Yet where does God give credibility to his claims? Jesus tells us in verse 39, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.” The Jews are wondering who can back up Jesus’ claims and Jesus responds by saying, “God backs up my claims in the Old Testament.”
What this means is that it is appropriate to see Jesus in the Old Testament because it is about Him. Jesus confirms this just a few verses later: “Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. For if you believed Moses, you would have believed me; for he wrote of me” (John 5:45–46). Moses—the author of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy—wrote about Jesus. Jesus tells us that we can, and He makes it clear that we are doing so without undercutting authorial intent.
Jesus does not only claim that the Old Testament is about Him, but He shows that it is about Him. He does this at the end of Luke’s Gospel. Two of Jesus’ disciples are walking to a village called Emmaus. As they are walking, they talk about what happened in Jerusalem with the death of Jesus and the reports of his resurrection. Suddenly, a stranger joins them on the road and asks what they are talking about.
They tell this stranger everything that has happened, and he responds in a very interesting way in Luke 24:25–27:
“O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
As it turns out this “stranger” was the resurrected Christ who shows them how Scripture points to Him. Jesus takes these men to the Old Testament and demonstrates how it is about Him. Consider how wonderful it would have been to experience this!
Practically, this means that we should have no issues with seeing Jesus in the Old Testament. We are simply following the example of our Lord and Savior. Clearly, Jesus thought it was appropriate to find Himself in “all the Scriptures” without threatening the original intent of the author. We are not misreading Scripture by seeing Jesus in the Old Testament, we are reading it the way it was intended to be read.
If the above is true, then how come so many people seem to miss seeing Jesus in the Old Testament altogether? For example, why do Jews today fail to see Jesus as the promised Messiah? Doesn’t this show that Jesus is not clearly portrayed in the Old Testament as we think he is? While differences in interpretation and tradition certainly shape how people read these texts, I would like to argue that, in cases like this, the reason people fail to see Him is not because He isn’t there—it is because they are blinded by sin.
The Apostle Paul makes this argument in 2 Corinthians 3. One of the things that always grieved Paul was that many of his fellow Jews did not believe in Jesus. Paul tells us that the reason for this is because “their minds were hardened” (3:14). They have a “veil” over their eyes. He writes, “For to this day, when they read the old covenant, that same veil remains unlifted.” They are unable to see Jesus in the Old Testament because a spiritual veil remains over their eyes.
How then is this veil removed? Paul tells us, “But when one turns to the Lord, the veil is removed” (3:16). The theological term for this is illumination. When a person comes to trust in Jesus, the Holy Spirit removes this veil and allows them to understand the Scriptures fully and rightly. This explains why so many of our family and friends can read the Bible but still not believe. Trusting Scripture as God’s Word is a work of the Spirit which takes place when we come to trust in Christ. For this reason, we can see Jesus in the Old Testament when others don’t because Jesus reveals Himself by his Spirit to those who trust in Him.
We began this article with a question: Is it wrong to see Jesus in the Old Testament? Are we undercutting the intent of the Old Testament authors by seeing Jesus there? Are we reading Jesus into the Old Testament rather than discovering Him there? The answer to all of these questions is an emphatic no! We are completely justified in seeing Jesus in the Old Testament. Jesus tells us explicitly that the Old Testament is about Him. Likewise, He walked with his disciples and demonstrated to them how it points to Him. Lastly, He has revealed to us that it is about Him by removing the spiritual veil that prevents us from seeing Him there. We can see Jesus in the Old Testament knowing that we are not committing some grave hermeneutical error. As David Murray writes, “What’s the Old Testament all about? Jesus’ emphatic answer is ‘Me! Me! Me!’”[1]
[1] David Murray, Jesus On Every Page: 10 Simple Ways to Seek and Find Christ in the Old Testament (Nashville: Thomas Nelson, 2013), 18.
Guess who’s back? No, it’s not Slim Shady. It’s our dearly beloved former cohost Ross Ferguson. This time back in the guest chair, Ross catches up with Jared Wilson on his most recent ministry season in Canada and how the Lord has been blessing him and his family.
If you asked a pastor or elder to describe how he tends the flock, he’d likely mention phone calls, coffee conversations, prayers, hospital visits, text messages—a lot of small, ordinary things.[1] The simplicity of these activities sometimes calls into question their effectiveness, and the repetition of doing them year after year can make us weary. After yet another visit, another phone call, another Scripture shared, what has changed? Are these things helping at all?
Often, caring for people spiritually is simply about helping them take the next little step. Usually there’s a larger goal that they (and you) want to reach—reconciliation, forgiveness, sobriety, restoration—but that can seem many years distant, maybe altogether unattainable. Yet we begin today with small steps like these:
These are small things. The idea of rebuilding a marriage or restoring a wandering member can overwhelm us, but we simply need to start somewhere and trust in God to bless our efforts.
Centuries ago, Zechariah encouraged God’s people with this promise: “Whoever has despised the day of small things shall rejoice” (Zech. 4:10). The prophet was addressing Judah’s dismay over the insignificant progress that they had made in rebuilding the temple. The stones of the foundation had been laid, but there was so much more to do.
During Solomon’s golden age, God’s house had been magnificent. But then the Babylonians pillaged it and razed it to the ground. Decades later, the reconstruction could never hope to match the temple’s former grandeur—and the people knew it (Ezra 3:12). It seemed like an impossible task: rebuilding a house for God in a time when human and material resources were sorely lacking.
However, Zechariah reminds us that small beginnings should never be despised—not when God is working by His mighty Spirit. For God can always give great reason to rejoice again. With his help and strength, there’s no telling how blessed the outcome of “the day of small things” will be.
So it is for our work in the church. The most glorious, everlasting foundation has been laid, and that foundation is Jesus Christ (1 Cor. 3:11). If pastors are building on him, they need not despair. Christ can make something of this little gesture toward repentance. He can bless this new beginning. He can cause the smallest seed to bear abundant fruit. We believe that Christ can do it, and we plead with him to do so.
This makes another word from Zechariah so encouraging for those who serve the church: “Not by might, nor by power, but by my Spirit, says the Lord of hosts” (Zech. 4:6). It’s a profound reminder about whose help we need to be faithful and fruitful servants of Christ. In ministry, there are moments of proud self-reliance when we must hear this humbling truth: No matter how capable we are, the results aren’t up to us. But also in times of worry, in seasons of cynicism or weariness, we can gain great strength from this promise: the Spirit of the Lord of Hosts is still moving among His people.
Pastor, do not despise the day of small things, but always depend on the mighty Spirit of Christ.
[1] For more on this theme, see Reuben Bredenhof, The Ministry of Small Things: Wisdom for Those Who Serve the Church (Phillipsburg: P&R Publishing, 2026).
My local church just entered its second full year of covenantal gathering and worship. During a recent members meeting, the elders called for the church to enter a time of prayer and fasting for some specific needs. Among the typical needs of a young church plant—such as stronger finances, a stable location, and faithful vision casting—the elders called upon our church to pray for something else: senders.
Our church’s demographic is largely influenced by the transient nature of city life, the seasons of college semesters and holiday breaks, and healthy members desiring to go to the nations. At the time of writing this, three separate families are in the evaluation process with three different mission organizations. For a small church plant simply needing stable membership, this is a significant proportion of our current membership.
The elders asked our church to pray for a stable core of senders. They did not discourage members who were seeking to be missionaries or ministry leaders in other local churches. Instead, they asked us to pray for those who were working and living in our city to find our church and commit to being senders. Oftentimes, missions resources and stories focus on the joys and adventures of being sent, but what about the joy of being a sender? Though there may be many reasons, I believe three rise to the top of the list.
Any local body of believers must answer the question: How will our specific church respond to the Great Commission? Local churches are outposts of God’s kingdom in a dark and hostile world. The light of the gospel housed in these outposts should shine outward as far as the horizons allow. If gospel light is to spread, the right people must be sent and the required resources must be allocated. The vital role senders play in the church—to both evaluate and resource those who are sent—cannot be overstated.
Living in close community with fellow believers in the local church will shape and mature disciples from within so that some may desire to be sent out as missionaries. Senders who stay have spent their time teaching, discipling, and evaluating the lives of these missionary candidates. Senders advise individuals or families considering the step into mission work. Missionaries who are qualified to be sent are members who have grown and matured in their faith through the ministry of senders.
Senders advance missions when they send the right people with the right resources. Much like Andrew Fuller and the Baptist Missionary Society, who “held the rope” for William Carey by financing his mission to India, senders who support their missionaries and see to it that they “lack nothing” (Titus 3:13) do an invaluable service to the mission of the gospel and the growth of Christ’s Church. Senders advance missional hopes and dreams by sending and servicing the voices of truth into the world.
Senders who belong to churches that support missionaries have the privilege of participating in and observing gospel proclamation around the world for many years. The work of missions can often be tedious and slow, with little outward fruit to show for years of faithful service. Senders are there from the beginning of the story onward. They get to see the faithfulness of God and the power of the Spirit work in one location or in one missionary family’s ministry as it develops. Missionary children get to come home for college and be welcomed by senders who started the journey with them when they were young.
If a church has a reputation for sending missionaries, more missionaries will likely be sent in the future. If the church continues to train and resource the right people, senders will see many go. Over time, the process for training and sending may be made clearer, the support system made more efficient, and the budget more robust. Senders who stick around over long periods of time can speak seasoned words of wisdom about the process and how it may be improved and handed to the next generation of senders.
Resolving to be a faithful sender does not mean that one does not get to witness missions firsthand. Senders often visit and support missionaries on the field through short-term trips. They also receive and care for missionaries who come home temporarily. Regularly sending missionaries expands the local church’s awareness of the global state of lostness and the glory of God in the gospel spreading to each corner of the earth.
Being a sender means participating in the same joy as your missionaries when people find Christ. Senders get to hear reports of the work they helped advance on the field, and often these senders get to participate in hands-on experiences on a regular basis.
Though one may be encouraged by searching for missionary stories or baptism statistics online, the joy of sharing in the work and results of locally sent missionaries cannot be replicated.
My local church is actively calling its members to consider whether God has called for them to stay as senders and to pray for more senders to join our membership. The glory of missions is all God’s, and both senders and goers have a part to play. Joy is shared because missions is a work of the unified body of Christ.
Are you called to be a sender? Consider how you might engage in the work of sending in your local church today. Maybe it looks like continuing the work of faithful attendance, hospitality, and discipleship. Maybe it requires finding a stable job and putting down roots somewhere. Not every Christian will cross an ocean, but every Christian and church must decide whether it will hold the rope. May your choice be the source of joyful prayers like Paul’s for the Philippians because of your partnership in the gospel (Phil. 1:4–5).
Jared Wilson and Ronni Kurtz dive back into that bag of indeterminate color, the FTC Mailbag! Answering your submitted questions and topics, the guys discuss age gaps between staff pastors, baptizing nonverbal churchfolk, how to share concerns with a pastor, what to do if your pastor is having AI write his sermons, and more. You can always send us a question or topic via [email protected]
I once heard a pastor say, “The enemy of your soul hates you.” You probably hear sermons and social media clips about how much God loves you—and rightly so, for He does indeed love you. Yet it is also important to hear about the other side of the coin: the devil hates you.
There are two key reasons why we should be continuously aware that the devil opposes us. First, we are told in Scripture to be vigilant: “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Pet. 5:8). Unless we are watchful and thinking clearly, we risk allowing the devil to attack us unprepared, making us easy prey.
Second, Scripture urges us to “resist the devil, and he will flee from you” (Jas. 4:7). Unless we are aware that we need to resist the devil, we might misinterpret spiritual opposition or some negative events in our lives as coming from God rather than recognizing them as attacks from the devil. We may also be prone to sin because we do not take seriously that the enemy is trying to destroy our lives.
Now that we understand why awareness of the devil’s hatred is important, let us now look at what the devil resents about us.
The devil despises what we have been given through the sacrifice and resurrection of Christ. In Christ, God has given us His righteousness: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21). In Christ, God has given us His peace: “Peace I leave with you; my peace I give to you” (John 14:27). In Christ, God has given us power, love, and a sound mind: “For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Tim. 1:7). In Christ, God gave Himself for us: “And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20).
The enemy hates these gifts and that they were given not because of what we have done, but because of what Christ did for us.
Because of what we have been given in Christ, others benefit through our witness and example. Sometimes this is done directly: Our presence radiates God’s peace. Other times it is indirect: When you tell others about Christ, they receive His righteousness when they accept Him into their lives.
Because God’s Spirit lives in us, when we live by the Spirit, we display the fruits of the Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self-control” (Gal. 5:22). When people hear the gospel and believe in Christ, the Spirit produces these same fruits in their lives—and the devil hates our role in this. He would much rather see rudeness, unfaithfulness, and impatience in place of Christ’s love and goodness.
As the adage goes, you give what you have. And the devil does not like what we have. Because the “Spirit of him who raised Jesus from the dead dwells in you” (Rom. 8:11), our words and example manifest Christ’s work. The enemy opposes this, but he cannot overcome Christ’s victorious work done in us and through us.
The devil also despises what we believe. He resents that we believe in God as the Creator of the world, infusing our lives with beauty, meaning, and purpose. He would much rather that we feel continually demoralized. He opposes our confidence in God’s promise: “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). He would much rather that we believe we are continually condemned. He hates that we believe in a God that has “borne our griefs and carried our sorrows” (Isa. 53:4). He would much rather that we believe we must carry our griefs and sorrows on our own.
As important as it is to remember that God loves us, it is also important to remember that the devil hates us and is working against us. Ultimately, the devil’s mission is our ruin and destruction—“to steal and kill and destroy” (John 10:10). Yet he will not be able to ruin us, and instead, “Christ who lives in” us (Gal. 2:20) will ruin him even as He has secured our victory.
Remember, you are not fighting alone. The Spirit works in and through you to bless others, and Christ has already triumphed. Stand vigilant, resist the enemy, and rejoice in His victory which He has given us.
“What’s good for the goose is good for the gander.” This is simply a way of saying: What’s good for one person ought to be enough for another. Such is a running theme of Jesus’ ministry. Jesus told His disciples, on more than one occasion, that they would be tried, tested, hated, and persecuted for their faith—perhaps even to the point of death. In Matthew 13 and 14, we see two examples of this reality in the ministries of Jesus and John the Baptist. These stories remind us, pastors: What’s good for Jesus is good for us.
Nazareth was a small town—the kind of town where everybody knows everybody. This familiarity will be the reason Jesus is rejected in Nazareth. These people know Jesus, His family, and social standing (Matt. 13:55–56). So they question His prowess, “When did Jesus become so smart?” “Where did He get his theological training?” “When did He become so learned?” They did not know—nor did they want to know—Jesus as the authoritative Messiah. As a result, Jesus left Nazareth having received no honor, even in his hometown (13:57–58).
Around the same time Jesus was rejected in Nazareth, Herod heard about Him and began to worry that Jesus was John the Baptist raised from the dead (14:2). Matthew takes this opportunity to recount John the Baptist’s death. John had been preaching against Herod’s unlawful marriage to Herodias, which got him arrested (14:4). His life ended when Herodias’ daughter asked for his head on a platter (14:8). The final moments of the great John the Baptist were a terrifying and gruesome death at the hands of a corrupt ruler. He preached that the Lord Jesus was the Lamb who takes away the sins of the world, but John would not get the opportunity to see the Lamb slain for sinners. Even in death, John pointed to Christ, preparing His path.
Jesus and John were both rejected—one by His hometown, the other by the state. Most pastors may never face such extreme forms of rejection and persecution. Of course, some brothers over the course of their ministries have faced extraordinary persecution. Yet in one form or another, you and I will all face rejection in some form.
I do not say this to give you fuel to preach at troubling members who give you a hard time. And I don’t mean to present a hopeless, nihilistic view of ministry that shrugs and says, “You just need to get over it.” Ministry is hard. I don’t particularly enjoy being taken to the woodshed by members of my church. I do not like my ideas being shot down. I am terribly grieved by members who fall away in the same manner week after week.
I am not telling you simply to get over it, but I am telling you that what was true for our Lord is often true for His servants. We can take comfort knowing that our Lord and our ministry heroes, like John, have faced what we face—even persecution unto death. This is good news for us because suffering does not signal failure; it places us in the company of our Lord.
Herod regretted putting John the Baptist to death. He feared that Jesus of Nazareth was John the Baptist raised from the dead. But Herod was mistaken. Jesus is not merely John the Baptist—Jesus is a prophet like John. Yet He is more than just a prophet. Jesus has disciples like John, yet He is more than just a teacher. Jesus was a wanderer like John, yet He was more than just a wanderer. Jesus would even suffer a similar fate to John, condemned by earthly authorities. But unlike John, He would not remain in the grave.
That is the great irony of Herod’s predicament. Soon they would kill the Lord Jesus, place His body in a tomb, and seal it shut. Yet on the third day, His body would not be there. The carpenter’s son would rise from the dead as the vindication that His sacrifice for sinners had been accepted.
Pastors, the hope that steadies us in rejection is this: Jesus truly is the Lamb slain for our sins. We follow Him into ministry goals that fall short, sheep that bite us, and church events that do not go as planned because Jesus walked the road first. He calls us to walk paths He Himself has already cleared: to take up a cross like His, be rejected like Him, and die like Him. That isn’t just a call to rejection, but also resurrection. We will be rejected in ministry and resurrected in eternity because Christ has gone before us.
Our call is to endure—not because we must simply grit our teeth and bear it, but because we look forward to the day when we will bear it no longer. Brothers, our lives and ministries have such great hope because even if the worst possible thing could happen to us, we await a more glorious life with our risen Christ. That is a message of gospel hope—the hope that we may indeed be rejected with Him, but we will surely be resurrected with Him. This gives us fuel for the hard days of ministry, because what’s good for the goose is good for the gander. Rejection is not the final word. Resurrection is.
Christians are a singing people! But what songs should we sing? And how should we sing them? In this episode, Jared Wilson and Ronni Kurtz discuss the content and attitudes of Christian worship music.
