Do You Know Who Jesus Is?

Jesus drew large crowds. People noticed his ministry. Among those people who noticed his ministry was John the Baptist. John is the one who baptized Jesus at the beginning of Jesus’ ministry. John is recorded to have said about Jesus, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29b).

John was well-acquainted with Jesus. He knows who Jesus was—or at least he thought he knew who Jesus was. In Luke 7, John appears to be having doubts. He seems to be second-guessing himself.

He calls two of his disciples to himself, and he tells them to bring a message to Jesus. And this is the message that they were told to deliver to Jesus. They were to say,

Luke 7:19b
Are you the one who is to come, or shall we look for another?

It seems like John has lost his nerve. He’s lost his confidence. Does he know who Jesus is? What are we to make of this? Has he lost his nerve? Is his confidence waning? Is he having doubts?

Well, yes, in a way, he is having doubts. But let’s remember a couple of things.

First, let’s remember that John was a man. He was a flesh and blood human being just like any other person. He would’ve been prone to the same emotional ups and downs to which all of us are prone. We sometimes wonder if everything we believe in is really right. We may not have an overwhelming internal battle or an internal angst about our faith, but sometimes we wonder about it all.

We hear about a tragedy striking a small church in a small Texas town and it sends our heads spinning. But this is part of what it is to be a fallen human being. These things happen. From time-to-time, doubts creep in. John was a human being—no different than us.

Second, let’s remember this. John and most of his contemporaries had a mental picture of what they were expecting from their coming Messiah. And Jesus didn’t necessarily check off all the boxes. They were expecting someone who was going to deliver their nation from Roman occupation. They were expecting a military-type leader. They were expecting a political leader.

They were expecting one thing, but in many ways Jesus didn’t meet their expectations. Jesus didn’t appear to be the type of Messiah for whom they’d been waiting.

So, when he has doubts, John goes straight to the source. He sends his disciples to talk to Jesus—to ask Jesus this question.

Luke 7:19b
Are you the one who is to come, or shall we look for another?

And what happens next is interesting. They ask Jesus this question, and then before he verbally answers them, Luke tells us in verse 21 that

Luke 7:21
In that hour [Jesus] healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight.

Before he says a word of response to John’s disciples, he performs these many miracles right there in front of them. And then, after they’d seen all of these miracles, Jesus answers the disciples and says this, in verses 22 & 23.

Luke 7:22–23
22 
And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23 And blessed is the one who is not offended by me.”

As with all of Jesus’ responses, this is an amazing response. There’s much to learn from it. His reply is instructive to our ears. He’s doing far more here than simply giving a run down on the things he’s been doing. HE’s doing more than sharing his resume. Jesus is alluding to scripture here. Any well-trained Jewish man would have known this. They would have heard Jesus’ words and they would have thought about the prophet Isaiah.

John has a question about whether Jesus is the one for whom they’d been waiting or whether they should wait for someone else. And Jesus replies by pointing John to the scriptures.

In essence, this is what Jesus is saying to John—and to us. “Do you want to know if I’m the one that you’ve been expecting? Do you want to know if I’m that guy? Do you want to know if I’m the long-awaited Messiah? Well, first, you need to forget what you think you know about this person. You need to forget that you think he’s supposed to be a military leader. You need to forget that you think that he’s supposed to be a political leader. You need to forget that you think that he’s supposed to free us from the Romans. Forget all of that and do this one thing. Look and see what the scriptures have to say about your long-awaited Messiah. If you want to know who the Messiah is supposed to be, forget about your individual expectations and turn to the word of God.”

That’s what Jesus is telling John. “If you want to know who the Messiah is supposed to be, forget about your expectations and turn to the word of God.”

That same advice is true today, friends. That same advice!

There are SO MANY people who have their own individual mental pictures about who Jesus is. We’ve created a Savior in our own minds. We think we know what to expect of the Messiah. We think we know what to expect of God’s anointed one.

But sadly, so many times, our idea of what to expect just doesn’t match up with what the Bible teaches. We often have a false idea of who Jesus is.

  • We have an idea of a Jesus who’ll look the other way at our sin.
  • We have an idea of a Jesus who’ll just sweep our sin under the rug.
  • We have an idea of a Jesus who was really good man, but not God in the flesh.
  • We have an idea of a Jesus who cares more about outward appearance rather than issues relating to the heart.

We often have these and other false ideas about who Jesus really is. We’d do well to ask the same question that John is asking. Are you the one, Jesus? Are the one that came to take away our sins? We’d do well to ask these questions and then turn to the Word of God to find the answer.

God loved us enough that he didn’t leave us without a written record of who he is.

It’s important that we believe in the right Jesus. You may believe in a Jesus of your imagination, but that Jesus can’t save you. Only the real Jesus can save you. Do you believe in the real Jesus?

Search the Word of God and learn who Jesus really is, and believe on that Jesus.

We need to make sure we know who Jesus is.

Jesus Is Worthy of Our Praise

As Jesus makes his way into the town of Nain (Luke 7), he’s greeted by a funeral procession. In ancient Israel, it would have been customary to bury the deceased soon after death. There weren’t any long waiting periods like today’s funerals. And unlike modern funerals and unlike the ancient Egyptians, there were no embalming techniques used. The body would have been put in the ground right away. No coffin. Just the body wrapped in material.

So, as Jesus makes his way into the town, he’s greeted by this sad sight. But what makes this situation all the more sad is that the dead man is the only son of a widowed woman. Her husband is already dead. And now her only son has died as well.

Now, to our ears, we hear this as very sad news. We feel bad for this woman, but we’re sure glad that society has “safety nets” built in to help this grieving widow. We’re glad that she’ll have access to social security. We’re glad that she’ll have access to Medicare. We’re glad that there’s an assisted-living apartment complex in her county. Now, that her family is gone, we’re so glad that she’s going to have access to these and other helpful services.

But wait a minute, she didn’t live in 21st century America, she lived in 1st century Israel. There wasn’t any social security. There wasn’t any Medicare. There weren’t any assisted living apartments. This widow would have been on her own. She would have been at the mercy of society around her. She had no standing in society for herself. So, this is more than an only son dying. This is a matter of life and death for this widow as well. The whole town knew it. That’s why there was such a large crowd with her.

But notice how Jesus reacts to this widow.

Luke 7:13
And when the Lord saw her, he had compassion on her and said to her, “Do not weep.”

His first reaction toward the woman was one of compassion. I hope we see something of the character of God here. Our God is a God of compassion. He cares for his creation. Maybe your idea of God is someone who’s vengeful, someone who keeps score, someone who’s going to let you get what’s coming to you. But that’s not who God is.

When Jesus sees this woman, his first reaction is that of compassion. Our God is a God of compassion. He cares for the widow and the orphan.

And then he tells her not to weep. Now if the story ended there, we’d wonder why he would say something like that to this grieving mother. After all, if anyone has a reason to weep, this woman sure does. She has plenty of reason to weep.

But then Jesus does something remarkable. He comes up to the funeral procession and touches the bier. The bier would have been a flat board on which they would have been carrying the wrapped-up body. He touches the bier and at that moment, he becomes ceremonially unclean. A good Jewish boy would have known better than to touch the plank which was carrying a dead body. Jesus is now unclean. But Jesus isn’t worried about ceremonial uncleanness. After all, he’s moved with compassion for this widow.

But it gets better. After the funeral procession had stopped, Jesus begins to speak to the dead person. Now the crowd thinks he’s nuts, right? I mean you don’t talk to dead people unless your nuts. Dead people don’t listen that well. He says to the dead man, “Young man, I say to you, arise” (7:14b).

And then the craziest thing happens. Verse 15, “The dead man sat up and began to speak” (7:15a). WHAT!!!??

Yes, at the sound of his voice, the dead man was made alive again.

And do you want to know something amazing? Jesus is still in the business of bringing life where there was death. Where once there was spiritual death, now Jesus makes alive. As you place your faith in him, he takes you from spiritual death into spiritual life.

Have you experienced that transformation from spiritual death to spiritual life?

And after he raised the young man to life, the crowd was amazed. Luke writes,

Luke 7:16
Fear seized them all, and they glorified God, saying, “A great prophet has arisen among us!” and “God has visited his people!”

In Deuteronomy 18, Moses old the people that there would one day come a prophet greater than him. This prophet would visit God’s people. For over a thousand years, the people of Israel had been waiting for this promise to be fulfilled.

And that’s what happened with Jesus. A great prophet had arisen among God’s people. But Jesus was more than a prophet. God had visited his people.

Do you remember what the angel told Mary to call her baby? You “‘shall call his name Immanuel’ (which means, God with us)” (Matthew 1:23b).

God was with his people. God had visited his people, and the people were rejoicing.

I wonder how you’d react if your favorite singer or your favorite actor or your favorite athlete showed up at your front door today. Would you “ooh and awe”? Would you ask for an autograph? Would you take a selfie?

Well, friends, somebody far better than any singer or actor or athlete who’s ever lived has come to live among us. His name is Jesus.

And he’s worthy to be praise.

What does “Lord” mean?

In Luke 6:46, Jesus asks a rather provocative question.

Luke 6:46
Why do you call me “Lord, Lord,” and not do what I tell you?

Wow! This question may as well have been asked today in the church. For the last 30-years there has existed a debate within the church over an issue that is called “Lordship salvation.”

Here’s the crux of the issue. Must Jesus be your Savior AND Lord for you to be saved? OR can he be your Savior now and then at some later time you can commit yourself to his Lordship?

Those who argue in favor of Lordship Salvation—that is, in the necessity of confessing Jesus as Savior AND Lord—they argue that not to do so is to invite people who unrepentantly practice sin to think that they have the assurance of salvation when, in point of fact, they shouldn’t have any assurance of salvation.

On the other hand, those who are against Lordship Salvation—that is, that Jesus can be your Savior first and then at some later time, he can become your Lord—well, they argue that Lordship Salvation is adding “works” to salvation. They say that we’re saved by grace alone and through faith alone.

We should agree that we’re saved by grace alone and through faith alone, but we should also agree with James, that we’re saved by a faith that doesn’t remain alone. We’re saved by a faith that produces good works. That means Christ must be our Savior AND Lord. It’s what the scriptures demand.

In Acts 16, the Philippian jailer asks Paul and Silas what he has to do to be saved. Here’s their response.

Acts 16:31
And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.”

Now, there’s an evangelistic moment that’s hard to miss. You have someone coming up to you and asking you what he needs to do to be saved.

And notice what they tell him, “Believe in Jesus and you’ll be saved.” Right? Is that what they say—“believe in Jesus and you’ll be saved”?

No, that’s not what they said. They tell the jailer, “Believe in the LORD Jesus and you will be saved.” It’s not enough to simply believe in Jesus—in a Jesus of your own making—but we need believe in who Jesus is. He’s the Lord Jesus. No other Jesus can save you. Only the Lord Jesus can save you.

Here’s another scripture. This one is from Paul’s letter to the church in Rome.

Romans 10:9–10
9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved.

Just to state the obvious. Did you see what we need confess in order to be saved? We need to confess Jesus IS LORD. If you want to be saved, you need to confess that Jesus is Lord.

Now, making that confession doesn’t mean that from that moment on, that you’re going to live your life in perfect obedience to Jesus. No, that’s not what it means.

As long as we walk on this earth, we will be going through a process called sanctification. We’ll be learning every day what it means to follow Christ in obedience. Some days we’ll do a really good job, and other days, we’ll do a lousy job.

But confessing Jesus as Lord means that we recognize that we’re not in charge of our lives any more. It means that we recognize that Jesus is in charge of our lives. He is our Lord.

By virtue of what he did on the cross—through his death, burial, and resurrection—by virtue of who he is—he is God in the flesh—by virtue of what he’s done and by virtue of who he is, we confess him as our Lord and we seek to live our lives in obedience to him.

Will there be times in my life when we stubbornly refuse to do what Jesus has told us to do. Yes, there will be those times. In the ongoing work of our sanctification—that is, in the ongoing work of God conforming us into the image of his Son Jesus—in that ongoing work there will be times when we will stubbornly give into sin and there will be times when we achieve victory over sin in our lives.

But the trajectory is always upward. The trajectory is always in submission to the Lordship of Christ. It’s a day-by-day decision. It’s a moment-by-moment decision. So, Jesus asks, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?”

And then after asking that question, Jesus tells a story in verses 47–49 to bring the point home. Allow me to paraphrase.

There are two people. One person comes to Jesus and confesses him as Lord and actually does what Jesus tells him to do. Jesus tells us that he is like a house that has a strong, firm foundation of rock. When the storms of this life come, he won’t be shaken because his foundation is Jesus.

The other guy is someone who confesses Jesus as Lord—that is, he says the right things—but he doesn’t actually do what Jesus tells him to do. This guy, when he builds his house, his house doesn’t have a foundation. When the storms of life come against his house, there’s going to be a great disaster. This house is going to crash and Jesus says, “the ruin of that house was great” (6:49b).

So, now we should ask ourselves these questions.

In which house do we live? Which house represents our life?

Is our life characterized by doing what Jesus has told us to do through his Word or is our life characterized by a lack of obedience to God and his word?

We’re not suggesting that anybody’s perfect, but is our life characterized by a desire to do what Jesus has commanded us to do?

Is our house built on a firm foundation?

Practically speaking, is Jesus our Lord?

Lordship demands obedience.

Loving Your Enemies

Jesus said a lot of countercultural things when he walked on this earth, but near the top of that list has to be when he told his followers to “love their enemies.” It’s hard enough to just love our neighbor—which is something else that Jesus told us to do—but to love our enemies—for many of us, that’s just a bridge too far. Why should I love my enemies?

Many people will recall that in 2012 the whole idea of same-sex marriage was in the media almost every day. It’d be another three-years before the Supreme Court would make same-sex marriage the law of the land, but in 2012 the movement was already gaining widespread momentum.

In May of 2012, President Obama addressed his “evolution” on the issue—he was for it, then he was against it, and then he was for it again. The whole country was in an uproar. There wasn’t any middle ground. There wasn’t a safe space to hide and avoid the controversy.

That summer, Dan Cathy—COO of Chick-fil-a—announced his opposition to same-sex marriage, and as a result of his announcement, Chick-fil-a was immediately thrown into the cultural firestorm.

There were those who adamantly disagreed with Chick-fil-a’s stance and they threatened to boycott Chick-fil-a, and there were those who equally as adamantly agreed with Chick-fil-a’s stance and they rushed to Chick-fil-a in droves. It was—if you will—a political stalemate.

But maybe you wonder, what did Dan Cathy do? What did Cathy do while some were threatening boycotts and others were cheering support?

According to media reports, here’s what he did. He decided to move toward his “enemy.” Cathy decided to reach out to Shane Windmeyer—the founder and executive director of Campus Pride, a pro-LGBT campus group. Windmeyer was a gay activist and an openly gay man.

Cathy reached out to him because Cathy wanted to hear more about LGBT concerns regarding Chick-fil-a. Cathy said this about why he reached out to Windmeyer.

“We don’t have to agree with our enemies but we still have to honor and love them.”

Not long after that meeting, Windmeyer told the Huffington Post that he considered Cathy a friend.

How might our lives—how might our culture—look different if instead of cutting off relationships, we chose to say, “I don’t share your convictions on such-and-such topic, but I would like to hear more about why this is so important to you.”

How might our lives and our culture look different if we began to be civil to one another again? How might our lives and our culture look different is we began to love our enemies?

Kathy Litton, a pastor’s wife in Mobile, Alabama, wrote this profound statement. “As long as I think of my enemies as ‘bad’ people, they will remain my enemy. The moment I choose to see them with a gospel lens, is the moment I can truly love my enemies.”

Jesus has called us to live counter-cultural lives. There are any number of ways we can live a counter-cultural life for Jesus, but we can start by loving our enemies (see Luke 6:27b). Straight away we notice the counter-cultural nature of Jesus’ call to discipleship. He tells us that we’re to love our enemies.

The word that used here for “enemy” means to “hate someone and wish them injury.” This isn’t just someone with whom you don’t get along. This is someone who wants to see you get hurt. And Jesus tells us that we’re to love that individual or that group of individuals.

There are several different Greek words that are variously translated as “love.” Some of these words are more powerful words for love than others. The word used here is the most powerful of all of those words. It’s agape love. Agape love is a love that seeks the best interest of the other. It’s the kind of love that God has for us.

When God so loved the world—in John 3:16—he “agaped” the world. That’s the type of love that we’re to have for our enemies. That’s the type of love that we’re to have for those who want to bring us harm.

To love someone with agape love is to delight yourself in them. It’s a love that’s not motivated by what the other person can do for you. Agape love is volitional. It’s making a decision of the will to love another.

If we “love” only because we know that we’ll be loved in return, friends, that’s not what Jesus is talking about here—or anywhere else in the New Testament, for that matter. In Luke 6:32, Jesus says, “If you love those who love you, what benefit is that to you? For even sinners love those who love them.”

Here’s what Jesus is saying.

If I love my wife (and I should love my wife and I do love my wife), it’s a pretty safe bet that I know my wife is going to love me back. And if I love my children (and I should love my children and I do love my children), it’s a pretty safe bet that they’ll love me back.

There’s nothing counter-cultural about that kind of love. Jesus tells us here that even “sinners” love those who will love them back. And by “sinners” here, he’s not referring to the fact that we’re all sinners (cf., Romans 3:23). He’s using sinners here in a more designated sense. He’s talking about those who consciously choose not to follow Christ.

Even they have no problem with loving someone who will love them in return. In essence, he’s saying, “Give me a break. Everyone does that. Everyone loves the person who will love them back.”

So Jesus asks, “what benefit is that for you?” The word translated here as “benefit” is the same Greek word that’s elsewhere translated as “grace” or “favor.” In essence, here’s what Jesus is saying.

“Why should God show you any grace, why should he show you any favor for loving those who love you in return?”

Christians—those who follow Jesus—ought to be different. We ought not to just blend into the crowd. There should be something distinctive about the way we live.

When we see racial injustice, we ought to reply in a way that’s distinctively Christian.

When we see oppression, we ought to reply in a way that’s distinctively Christian.

And here’s why that should happen. When a Christian grasps—I mean when she really begins to understand—what Jesus accomplished on her behalf on the cross, it’ll change everything.

When she begins to understand that it wasn’t because she was such a lovable person that Christ loved her, it’ll change everything.

When she begins to understand that before she came to Christ, she was God’s enemy (cf. Romans 5), and that while she was still God’s enemy, God sent his only Son to die for her, it’ll change everything.

The reason many of us aren’t regularly amazed at God’s great love for us is that we think that we somehow deserve his love. We think we had it coming. It’s almost as if we say to ourselves, “It’s the least God could have done for me.” That seems to be the attitude that many people have.

But no, no, no, friends, listen. We don’t deserve God’s love. We deserve God’s wrath. But listen closely, friends. Here’s the glorious news. Even though we deserve God’s wrath, God sent his wrath on his Son Jesus as he hung on that cross. Jesus took the wrath that we deserve. And in return God sent his love to us.

It’s what Martin Luther called the great exchange. Jesus takes our sin, and God gives us his Son’s righteousness. And why did he do that? For the joy set before him (Heb 12:2)—because he loved us.

And because he loves us, his love transforms us. John the apostle said it this way. “We love because he first loved us” (1 John 4:19).

His love transforms us. Because he loved us, we’re able to love even the vilest of sinners. Because he loved us, we’re able to love our enemies.

Do you see? Because of his love for us, our attitude toward others is changed. We now have an attitude of love for others—and not just those who love us in return.

So, why should we love our enemies? Because the love of Christ has transformed our hearts and his love for us compels us to love our enemies.

When to Stand Your Ground

We’ve all met them. We’ve all met the people who will “fight to the death” over every biblical doctrine—no matter how obscure.

They cry out, “Jude told us that we are to ‘contend for the faith that was once for all delivered to the saints’” (Jude 3b).

Now, please don’t hear me wrong. I’m not suggesting that we should be soft on our doctrine. Who are we to argue against Scripture? After all, “All Scripture is breathed out by God and is profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3:16). The Scriptures are “sharper than any two-edged sword” (Heb 4:12). The Scriptures are given to us by God (2 Pet 1:19–21).

Yes, yes. We agree with all of that, but was Jude arguing that we should “fight to the death” over every biblical doctrine—no matter how obscure the doctrine? Are some doctrines more important than others perhaps? Should we weigh the doctrines and contend for those that are most central to the faith?

Several years ago, Albert Mohler, the president of The Southern Baptist Theological Seminary, in Louisville, Kentucky, introduced me to an idea called “theological triage.” I’m not sure if he was the first to write on this, but I learned it from his writing.

Here’s the concept of triage in a more traditional medical sense.

When a medical doctor goes into a hospital emergency room, she may see all types of patients with all manner of injuries. She may see a mother holding her toddler who had cut his forehead open after tripping into the coffee table. She may see a construction worker who broke his arm when a heavy piece of equipment struck his arm. And she may see a middle-aged man who shows no outward signs of injury, but who is complaining of tightness in his chest and a sore left arm.

Her job, as the doctor, is to assess which person needs the most urgent care. Does she choose the toddler whose shirt is stained with blood? Does she choose the burly construction worker who is agonizing in pain as he holds his arm? Or does she choose the man with no “outward” physical symptoms but who is complaining of tightness in his chest?

Most of us know that the doctor will choose that last person first. Why? Because he is experiencing classic symptoms of a heart attack. If he isn’t seen soon, he may die. The other two patients are in pain, but there’s no immediate threat to their life.

This is emergency room triage.

Theological triage works in a similar way. Here’s an example of how this works.

One person is denying the deity of Christ, a second person is arguing for paedobaptism (infant baptism), and a third person is disagreeing over the order of events in the end times (eschatology). In this scenario, you have different levels of theological concern.

The first person is denying doctrines that are central to Christianity itself. The person who denies the deity of Christ isn’t even a Christian. This is a first-level doctrine. This is life and death! This demands a bold response. The gospel itself is at stake here. We must contend earnestly for this doctrine.

The second person is debating a doctrine that would make a difference about where you have your church membership. If you are an avowed paedobaptist, then you shouldn’t join a Baptist church where only credobaptism (believer’s baptism) is practiced. And, likewise, if you’re an avowed credobaptist, then you shouldn’t join a local Presbyterian church and cause a stink when they baptize infants. The Baptists aren’t saying that the Presbyterians aren’t Christians, nor are the Presbyterians saying that the Baptists aren’t Christians. We are both saying that we think the other is wrong in their practice of baptism, but we’re not denying their faith. This is a second-level doctrine.

The third person is debating a doctrine that makes for interesting discussion and lively debate, but it’s not a doctrine that’s central to the gospel. Yes, it’s an important doctrine, but it’s one over which many Bible-believing scholars differ. It should little impact on the polity of the church and the unity of the fellowship. It is a doctrine over which we may differ and still go to the same church.

Not every theological doctrine is a hill on which to die. We should know what we believe and why we believe it. We should rightly handle the Word of God and study it to show ourselves approved. We dare not minimize the importance of doctrine, but we need to show grace to others when we disagree of lesser doctrines.

Discipleship Manifesto

Potomac Heights Baptist Church exists for the glory of God and to make Christ known by making disciples who make disciples to the ends of the earth. Jesus said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matt 28:18b–20).

A disciple is a forgiven sinner who is becoming more like Christ as he learns Christ.

Disciple-making is a prayerful work of the Holy Spirit and the Word of God which is accomplished as God’s people work through a life-on-life process whereby we serve one another by helping each other progress toward Christlikeness—moving from spiritual darkness through spiritual infancy and toward spiritual maturity—to reproduce our lives (Rom 8:29; 2 Cor 3:18; 2 Tim 2:2). Disciple-making is a lifelong process that is marked by progress, not perfection. It is not a program, a class, a production line, or a Bible study.

There are many reasons why we should be about disciple-making. First, a Christ-centered reason, we make disciples because our Lord told us to do so (Matt 28:18–20). Second, a God-centered reason, we make disciples because this bring glory to God (Rev 7:13–17). And third, a human-centered reason, we make disciples because this is God’s means of rescuing those who are perishing (Titus 2:11–14; Col 1:13–20).

The making of disciples is ultimately God’s work, but it is accomplished as his disciples, who are prayerfully dependent on the Holy Spirit, persevere in proclaiming his Word into people’s hearts. As such, God’s people must be thoroughly saturated in prayer and with God’s Word. This disciple-making endeavor should happen wherever and whenever Christians are present (e.g., in the home, in the church, in the workplace, in our communities, in our state, in our nation, and any place in the world). Wherever Christians find themselves, they should be making disciples.

All Christian disciples should be disciple-makers. We should all play our role in helping one another learn Christ and grow toward Christlikeness. This should happen on multiple levels. It should happen as we engage non-believers with gospel truths. It should happen as we proclaim the gospel and urge non-believers to trust in Christ (i.e., evangelism). It should happen as we help new believers become established in their faith. And it should happen as we equip believers to better equip others (i.e., training trainers).

Was I Born This Way?

Depending on who you talk to, you’ll get a number of different answers about why some people are attracted to people of the same sex.

Some attribute this desire to the results of the fall (Genesis 3).

Some claim that unnatural maternal hormonal levels cause the fetus to gravitate to same-sex attraction.

Some claim that sexual attraction itself isn’t fixed. Sexual attraction is endlessly fluid. Today a person may be attracted to individuals of the opposite sex and tomorrow they may be attracted to individuals of the same sex, and then the next day they are simultaneously attracted to both sexes.

Because we live in a fallen world, there may be any number of reasons why people are attracted to individuals of the same sex. So, how are Christians to think about this? This topic is far too complex to address in a short blog post, but here are some principles through which the Christian should think.

First, we must be firmly committed to recognizing the dignity of life in every human person. To be “pro-life” is more than taking a stand against abortion. To be “pro-life” is to recognize the image of God in every human person—from the time of conception until natural death.

This means that we treat all people with dignity and respect. While Christians should rightly conclude that same-sex sexual activity is a sin (see below), we nevertheless treat those who are engaged in this lifestyle with dignity and respect. They bear the image of God. We don’t treat them as “untouchables” because of their sin any more than we treat a gossip or a liar or a person prone to angry outbursts as “untouchable.” These individuals need to know that God sent his Son for those engaged in every manner of sin.

Second, we must recognize that same-sex attraction by itself isn’t sinful. We live in a fallen world. The fallenness of this world has affected people in any number of ways. Many of our desires have been affected in negative ways. For some, there are inappropriate desires for food (i.e., gluttonous). For others, there are inappropriate heterosexual desires. And for others, there are inappropriate homosexual desires. But the desire itself isn’t sinful, just as temptation by itself isn’t sinful. Jesus was tempted in all things as we are, yet without sin (Heb 4:15). Just as it’s possible for a heterosexual to live a chaste single life, so to can a homosexual live a chaste single life.

Third, we should acknowledge that the vast majority of individuals who experience sexual attraction to individuals of the same sex did not choose this lifestyle for themselves. They have genuine feelings for same-sex individuals much as heterosexual individuals have genuine feelings for opposite-sex individuals.

Fourth, the Bible clearly condemns same-sex sexual behavior as sinful. There are a number of biblical passages that address homosexuality (e.g., Lev 18:22; 20:13; Rom 1:26–28; 1 Cor 6:9–11; etc.). With any honest reading of the pertinent texts, one will see that, without exception, the Bible condemns homosexual behavior.

We can’t allow individuals to make reasoned excuses for why it is acceptable to engage in sinful behavior. God’s Word must stand as supreme over cultural pressure. There may very well be biological or cultural reasons for why some people engage in same-sex relationships. Again, the fall has affected us in ways in which we may not even understand. But this does not give us license to engage in what the Bible clearly calls sin.

For example, there is ample scientific evidence that the brains of individuals who view pornography are essentially “rewired.” This “rewiring” of the brain causes the individual to want more pornography, not less. But just because a person’s brain has been “rewired,” it doesn’t then follow that it’s now OK for that individual to view pornography. No, pornography is a sin every time and all the time.

Let’s not make biological or cultural excuses for why it’s OK for some to engage in sinful behavior. The Bible calls us to walk in holiness, forsaking all sin.

Fifth, the only answer for all of humanity’s sinful choices is the gospel of Jesus Christ. This is as true for the homosexual sinner as it is for the heterosexual sinner. We are all sinners (Rom 3:23) in need of the grace and mercy of God. We all need Jesus (John 14:6).

What Are We to Make of President Trump’s Transgender Ban for the Military

President Trump is no stranger to controversy. This was true long before he became our nation’s 45th president. And now, President Trump has once again stepped into the firestorm. In three successive tweets on July 26, POTUS wrote,

After consultation with my Generals and military experts, please be advised that the United States Government will not accept or allow . . . . . .

. . . . Transgender individuals to serve in any capacity in the U.S. Military. Our military must be focused on decisive and overwhelming . . . . .

victory and cannot be burdened with the tremendous medical costs and disruption that transgender in the military would entail. Thank you

The political and media firestorm that has erupted from these tweets was to be expected. While the firestorm on this issue has since died down, a church member asked me how Christians should think about transgender individuals in general and about the proposed transgender ban in the U.S. military in particular.

First, it may be helpful to clarify what is meant by transgender. Here is a commonly accepted definition. A transgender person is someone whose sense of personal identity and gender does not correspond with their birth sex. According to this system of thought, gender and birth sex are not the same. Indeed, according to this system of thought, gender is not even binary. Gender is fluid, and it exists along a continuum.

A related, and some say, synonymous concept is gender dysphoria. By definition, gender dysphoria is the condition of feeling one’s emotional and psychological identity as male or female to be different than one’s biological sex. This dysphoria would manifest itself with an “intense desire” to have a physical body that corresponds to one’s perceived gender identity. According to medical experts, this dysphoria would also be accompanied by feelings of dissatisfaction, anxiety, and restlessness, so much so as to interfere with a person’s normal life.

As Christians, we should have compassion for those who struggle with gender dysphoria. We should acknowledge that these individuals did not choose this struggle for themselves. They are often deeply torn, and they are men and women created in the image of God. They deserve to be treated with love and compassion.

Furthermore, we acknowledge that mankind’s fall into sin has affected all of creation. This does not mean that every person struggles with gender dysphoria, but the fall has manifested itself in the lives of some people in this way. We may or may not struggle with gender dysphoria, but we have all been born into this world under the burden sin, and as Christians, we recognize that the gospel is the only answer for our sin (see Romans 6–8). So, we dare not cast stones, rather we show love and compassion and proclaim the gospel.

But also as Christians, we should not accept the current cultural thinking regarding gender identity. We recognize the inherent sinfulness in rejecting God’s good gift of gender and pursuing our own gender identity. We must not encourage people to be their “true selves.” We must acknowledge that God made us in the beginning male and female (Genesis 1:27). Gender was created by God, and God called his created order “very good” (Genesis 1:31).

Now, what are we to make of the military ban? Let’s rehearse a bit of recent U.S. history.

The ban on transgender individuals openly serving in the U.S. military was lifted in the waning months of the previous administration’s term (specifically, June 20, 2016) so the practice of allowing transgender individuals to openly serve in the U.S. military has not been in place for a long time. This fact, in and of itself, does not argue for the “rightness” or “wrongness” of any policy decisions. This is mentioned only because some on the “progressive left” portray those on the “conservative right” as intellectual Neanderthals for disagreeing with the “new sexual norm,” when, in reality, this “new sexual norm” is a brand new development and even most of those who identity with the progressive left did not believe the things they are now saying just a matter of months ago.

As for a Christian response to transgender individuals openly serving in the U.S. military, arguments can be made on both sides of the issue.

Perhaps the strongest argument to allow transgender individuals to serve is the anti-discrimination standard. Our country is not a theocracy. While Christians desire men and women to live holy lives that honor God, we recognize that the only way to make this happen is through gospel-transformation. We do not keep people from serving in our nation’s armed forces just because they are sinning. For example, while adultery is a sin, we do not forbid adulterers from serving in the U.S. military. Since this is obviously true, why should we ban transgendered individuals from serving their country in the military?

If, however, the “sin” keeps the individual from properly carrying out his duties, then individuals could be banned from service in the military. It could be argued that by the very definition of gender dysphoria that transgender individuals are not suited for service in the U.S. military. Would it be prudent, for example, to give weapons to individuals (who by current medical definition) have strong psychological desires that include anxiety and depression?

There is a second argument that is often put forward against transgender military service. This second argument is a fiscal argument. The medical treatment (e.g., hormonal treatment and gender-reassignment surgery) and psychological treatment (e.g., counseling) for transgender individuals is often extreme. Two questions arise as a result. First, is it right to spend an inordinate amount of our limited defense budget to care for such a small population of individuals? And second, is it right to use taxpayer funds to pay for things that many find morally questionable?

These are questions that must be carefully thought through before reaching to a conclusion. May Christians allow the gospel to shape our hearts and minds, and may we have the wisdom to navigate these questions with clarity and compassion.

 

*** Albert Mohler posted an audio podcast discussing the current administration’s military transgender policy on August 25. See here to listen.

Imitate Me as I Imitate Christ

“Do you want to know what it is to follow Christ? Then follow me.”

Have you ever said that to anyone? It may sound like a bold claim—perhaps even an arrogant claim. But the scriptures clearly teach us the importance of living our lives in such a way that others can follow our example. (See this cute 4-minute video)

Consider these scriptures.

1 Corinthians 4:16
I urge you, then, be imitators of me.

1 Corinthians 11:1
Be imitators of me, as I am of Christ.

Philippians 3:17
Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.

1 Thessalonians 1:6
And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit,

1 Thessalonians 2:14
For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews,

2 Thessalonians 3:7
For you yourselves know how you ought to imitate us, because we were not idle when we were with you,

2 Thessalonians 3:9
It was not because we do not have that right, but to give you in ourselves an example to imitate.

Hebrews 6:12
so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

Hebrews 13:7
Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.

3 John 11
Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God.

In these passages, the authors (i.e., Paul, John, and the author of Hebrews) express the importance, even the necessity, of imitating the faith of others. This is how the faith is delivered from one generation to the next. This is how disciples are made.

It’s not enough to tell someone what to do. That’s a good place to start, but we also need to show them what to do.

I like to work around the house and on my car. When I don’t have experience fixing a particular problem, I’ll often “YouTube” a video to see how to fix the problem. After watching the video, I will imitate the person in the video.

If “YouTube” is helpful for fixing a leaking toilet, how much more should imitation be helpful for walking obediently with Christ! How much more should we be making disciples by giving others an example to imitate.

Let me leave you with these two questions.

Are you living your life in such a way that you can encourage others to imitate your faith as you follow Christ? This doesn’t mean that you need to be perfect, but are you trying to walk in obedience to Christ?

Are you watching others and imitating their faithful obedience? Are you following the example of men and women who faithfully following Christ?

A Country Full of Idols

When Paul visited Athens, his spirit was provoked within him because the city was full of idols (Acts 17:16). As I write this, I am in a country full of idols—more than 300 million idols to be precise! Each day as I drive down the streets through the flood of humanity, my heart is broken to know that 999 out of every 1000 people I see are pursuing these false idols.

More than one-sixth of the earth’s population lives in this one country. They are a beautiful people. They are all image bearers of God (Genesis 1:26). Yet they are a people who are far from Christ. They are a people who need the gospel of Jesus Christ.

When questioned about Jesus before the Jewish authorities, Peter said,

“And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”
Acts 4:12

Without the gospel of Christ, we are all without hope. I hope you will join with me in praying for these people. Pray that the gospel message will make it to them in time and pray that the Lord would open their hearts to respond to the gospel.

“How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”
Romans 10:14–15