GIVE US THE EYES FOR THE LONELY

Can you see them? Do you know who they are?

They sit among us in the congregation, sometimes at the heart of the body, sometimes on the fringes. They worship on Sundays and gather for Bible studies. Some come to events and activities, hoping that maybe if they come enough and do enough, they will start to belong.

You’re part of the church, we say. They smile and nod. How they desperately want to believe that it’s true — true that they belong, true that the local church feels like home, truly among brothers and sisters in Christ, truly no longer invisible as they are every place else they turn. But if we’re honest, too often this is not true for those among us who are widows and widowers, orphans and strangers, parents without children and children without parents. They feel so alone — in life and even in the body of Christ.

Look with the Eyes of the Lord

As the church gathers this weekend, try to look around with the eyes of Christ. You may be amazed at what you see.For the widow who sits in the same pew each Sunday, the dullest, most ordinary order of worship is full of life compared to the home from which she came and will soon return. It sits quiet and empty day after day. Pictures of her husband adorn the walls, subtle reminders of what she no longer has. She misses the joy of companionship. The loneliness is a fog she can’t seem to break through.

Nearby sit the parents of a child who’s run away. Their home is broken in a different way, but it’s no less broken. They call. She doesn’t answer. They pray. She doesn’t come home. Every time she updates her Facebook they are flooded with emotion — joy that she is alive, sadness at what’s been lost, anxiety about what lies ahead. Sunday is their respite as they fight for faith in God’s goodness.

Behind them sits the fifteen-year-old boy, the only Christian in his house. Every word he hears from the pulpit encourages a life that is vastly different from the one at home. The tension in his family is palpable, and his faith is the source. Even to be here on Sunday is against the grain of everything else in his life. Was being here just a huge mistake?

They come to church where there is no belt, bottle, or pill. No yelling, screaming, or fighting. No darkness, no silence, no emptiness. For these precious people, “sanctuary” is not the name of the building. It’s the rest that they find here. They are lonely and wandering, but for a brief time they feel like they belong. They sing with us and pray with us. They stand when we stand, and they sit when we sit. Here, amid all the smiles, handshakes, and hugs, they feel a closeness that’s missing everywhere else.This is the only part of their week that feels right. All of the happy, unbroken, picture-perfect families around them seem oblivious to their struggles. Not that the happy people don’t care — they’re just not paying attention. They’re keeping children quiet, focusing on the sermon, preparing for lunchtime or game-time or nap-time.

Love the Groom — and the Bride

When the service ends, the happy and the lonely go their separate ways.

For widows, orphans, and outliers, the Sunday afternoon journey back home is a portal back to reality. For the lonely, it hardly matters whether their front door opens to a mansion of fine things or a hovel of poverty. Inside is a desolate place. Are these not Jesus’s people — and our people, too?

Stretching out his hand toward his disciples, [Jesus] said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matthew 12:49–50) O, that we would increasingly love the body of Christ as we grow in our love for the Head (Colossians 1:18); that we would love the branches like we love the Vine (John 15:5), and every living stone that’s joined to the Corner of God’s great church (Ephesians 2:19–22).

Loving his church is an opportunity to love Jesus himself. You cannot divorce the Groom and his Bride. What God has joined together, let no man separate. If every happy, intact family among us took it upon itself to initiate toward and welcome the lonely, making visible those around us who feel invisible, what a joyful place our sanctuaries would be.

Give Your Best Love

Each time we gather, we have a fresh opportunity to be a son to the man whose own won’t see him. Every Sunday is a new chance to be a mother to the teenager whose own mother is unbelieving. Each assembly is an avenue to love the family of God with the same passion and devotion reserved for our own blood.Let the birthday cards and phone calls, Thanksgiving dinners and Christmas feasts, the outings to movies and basketball games flow from the heart of the strong and happy into the wells of the weak and lonely. Will we love them with our best love, and not relegate them to second-class love on account of their not having the same last name? Will we give them the primary love, the best of yourself, the part that the rest of the world holds back?

Thank God that Jesus did not love us with his second best. With nail-pierced hands stretched out in agony, he loved us with his best. And if we belong to him, we have access to the resources to love his people with our best, as well.

Look around you this weekend and look for the lonely — and reach out and love them! Love them with initiative and creativity and energy they would never expect — and never find anywhere else. And when you love them like that, the world will see it and glorify our Father, who empowers such unexpected love.

God, give us eyes to see the lonely.    By Reggie Osborne II

http://www.desiringgod.org/articles/give-us-eyes-for-the-lonely?utm_medium=feed&utm_source=feedpress.me&utm_campaign=Feed%3A+dg-articles

What Is Love? [yHi Promo] on Vimeo

What Is Love? [yHi Promo] on Vimeo

Why Bible Study Doesn’t Transform Us by Jen Wilkin

“When all your favorite preachers are gone, and all their books forgotten, you will have your Bible. Master it. Master it.” — John Piper 

I meet with women all the time who are curious about how they should study the Bible. They hunger for transformation, but it eludes them. Though many have spent years in church, even participating in organized studies, their grasp on the fundamentals of how to approach God's Word is weak to non-existent. And it's probably not their fault. Unless we are taught good study habits, few of us develop them naturally.

Why, with so many study options available, do many professing Christians remain unschooled and unchanged? Scripture teaches clearly that the living and active Word matures us, transforms us, accomplishes what it intends, increases our wisdom, and bears the fruit of right actions. There is no deficit in the ministry of the Word. If our exposure to it fails to result in transformation, particularly over the course of years, there are surely only two possible reasons why: either our Bible studies lack true converts, or our converts lack true Bible study.

I believe the second reason is more accurate than the first. Much of what passes for Bible study in Christian bookstores and church resource libraries just isn't: while it may educate us on a doctrine or a topic, it does little to further our Bible literacy. And left to our own devices, we pursue a host of unsavory (and un-transformative) self-constructed approaches to “spending time in the Word.” Here are several that I encounter on a regular basis.

The Xanax Approach: Feel anxious? Philippians 4:6 says be anxious for nothing. Feel ugly? Psalm 139 says you are fearfully and wonderfully made. Feel tired? Matthew 11:28 says Jesus will give rest to the weary. The Xanax Approach treats the Bible as if it exists to make us feel better. Whether aided by a devotional book or just the topical index in our Bibles, we pronounce our time in the Word successful if we can say, “Wow. That was touching.” The Problem: The Xanax Approach makes the Bible a book about us. We ask how the Bible can serve us, rather than how we can serve the God it proclaims. Actually, the Bible doesn't always make us feel better. Quite often it does just the opposite (feeling awesome? Jeremiah 17:9 says you're a wicked rascal). Yes, there is comfort to be found in the pages of Scripture, but context is what makes that comfort lasting and real. The Xanax Approach guarantees that huge sections of your Bible will remain unread, because they fail to deliver an immediate dose of emotional satisfaction.

The Pinball Approach: Lacking a preference or any guidance about what to read, you read whatever Scripture you happen to turn to. Releasing the plunger of your good intentions, you send the pinball of ignorance hurtling toward whatever passage it may hit, ricocheting around to various passages “as the Spirit leads.” The Problem: The Bible was not written to be read this way. The Pinball Approach gives no thought to cultural, historical or textual context, authorship, or original intent of the passage in question. When we read this way, we treat the Bible with less respect than we would give to a simple textbook. Imagine trying to master algebra by randomly reading for ten minutes each day from whatever paragraph in the textbook your eyes happened to fall on. Like that metal pinball, you'd lose momentum fast. And be very bad at algebra.

The Magic 8 Ball Approach: You remember the Magic 8 Ball—it answered your most difficult questions as a child. But you're an adult now and wondering if you should marry Bob, get a new job, or change your hair color. You give your Bible a vigorous shake and open it to a random page. Placing your finger blindly on a verse, you then read it to see if “signs point to yes.” The Problem: The Bible is not magical, and it does not serve our whim. The Magic 8 Ball Approach misconstrues the ministry of the Holy Spirit through the Word, demanding that the Bible tell us what to do rather than who to be. And it's dangerously close to soothsaying, which people used to get stoned for. So, please. No Magic 8 Ball.

The Personal Shopper Approach: You want to know about being a godly woman or how to deal with self-esteem issues, but you don't know where to find verses about that, so you let [insert famous Bible teacher here] do the legwork for you. The Problem: The Personal Shopper Approach doesn't help you build “ownership” of Scripture. Much like the Pinball Approach, you ricochet from passage to passage, gaining fragmentary knowledge of many books of the Bible but mastery of none. Topical studies serve a purpose: they help us integrate broad concepts into our understanding of Scripture. But if they're all we ever do, we're missing out on the richness of learning a book of the Bible from start to finish.

The Jack Sprat Approach: This is where we engage in “picky eating” with the Word of God. We read the New Testament, but other than Psalms and Proverbs we avoid the Old Testament, or we read books with characters, plots, or topics we can easily identify with. The Problem: All Scripture is God-breathed and profitable. All of it. Women, it's time to move beyond Esther, Ruth, and Proverbs 31 to the rest of the meal. Everyone, you can't fully appreciate the sweetness of the New Testament without the savory of the Old Testament. We need a balanced diet to grow to maturity.

Discipleship Defined

Why do these six habits of highly ineffective Bible study persist in the church today? Why does biblical ignorance continue to dog the church, despite the good intentions of leadership to obey the Great Command to make disciples? I believe the answer lies in our definition of a disciple. A disciple is, literally, a learner—one who follows another's teaching. But the modern church has tended to define a disciple as a “doer” instead of as a “learner.” We have been asked to do service projects, join home groups, find an accountability partner, get counseling, fix our marriages, sing on the worship team, get out of debt, help in the nursery, hand out bulletins, go on mission trips, give to the building fund, share the gospel at Starbucks—but we have so rarely been challenged to pursue the most fundamental element of discipleship—earnest study of the Word. Yes, a disciple does, but we're motivated to act by love for the God revealed in the Word. Stop waiting for your community of believers to call you to be what Christ already has. Be a student. Be a good student. Read repetitively and in context, line by line. Keep the God of the gospel at the center of your study. Strive for comprehension before interpretation. Give application ample time to emerge from a passage. Watch ignorance flee and transformation flourish. Study the Word. Master it, master it.

2016 Mother's Day Offering

WE'RE CALLED TO MAKE DISCIPLES...

We’re Called to Make Disciples, not Simply Converts

FROM R.C. Sproul Mar 07, 2016 Category: Articles

We should take notice of what Jesus did not say in the Great Commission. He did not say, “Go therefore and make converts of as many people as possible.”

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. 28:18-20)

One of the most exciting times of my life was when I was first converted to Christ. I was filled with a zeal for evangelism. However, much to my consternation, when I told my friends about my conversion to Christ, they thought I was crazy. They were tragically amused, remaining unconvinced despite my sharing the gospel with them. Finally, they asked me, “Why don’t you start a class and teach us what you have learned about Jesus?” They were serious. I was elated. We scheduled a time to meet, and I got there a little bit early—but they never showed up.

Despite my profound desire for evangelism, I was a failure at it. This realization came to me early in my ministry. Yet, I also discovered that there are many people whom Christ has called and whom He has gifted by His Spirit to be particularly effective in evangelism. To this day, I’m surprised if anybody attributes their conversion in some part to my influence. In one respect, I’m glad that the Great Commission is not a commission principally to evangelism.

The words that preceded Jesus’ commission were these: “All authority in heaven and on earth has been given to me.” He then went on to say, “Go therefore and make disciples of all nations.” When Jesus gave this commission to the church, He was speaking authoritatively. He gave a mandate to the church of all ages not simply to evangelize but to make disciples. That leads us to a significant question: What is a disciple?

The simplest definition of disciple is one who directs his mind toward specific knowledge and conduct. So, we might say that a disciple is a learner or pupil. The Greek philosophers—people such as Socrates, Plato, and Aristotle—had disciples. Socrates described himself ultimately as a disciple of Homer, the person Socrates regarded as the greatest thinker of all of Greek history.

We tend to think of Homer as a poet rather than a philosopher. But Socrates saw him as the supreme teacher of ancient Greece. Then, of course, Socrates had his own student—his chief disciple—whose name was Plato. Plato had his disciples, the chief one being Aristotle. Aristotle also had his disciples, the most famous being Alexander the Great. It is astonishing to think about how drastically the ancient world was shaped by four men: Socrates, Plato, Aristotle, and Alexander the Great. In fact, it is nearly impossible to understand the history of Western civilization without understanding the influence of those four individuals, who in their own way were each disciples of another.

Aristotle, in particular, was known as a “peripatetic” philosopher. That is, he was a nomadic teacher who walked from place to place, not teaching in a fixed location. The students of Aristotle would follow him as he walked the streets of Athens. In one respect, Aristotle’s disciples lived life with him, learning from him in the course of a normal daily routine.

The aforementioned concepts help illumine the nature of discipleship. However, they fail to capture the full essence of biblical discipleship. Discipleship in the biblical sense involves walking with the Teacher and learning from His words, but it is more than that.

Jesus was a rabbi and, of course, the most important peripatetic teacher and disciple-maker in history. Wherever He walked, His students would follow. At the beginning of Jesus’ public ministry, He chose particular individuals to be His disciples. They were required to memorize the teachings that He spoke as He walked. What’s more, people didn’t file an application to get into the School of Jesus. Jesus selected His disciples. He went to prospective disciples where they were, whether in the marketplace or at their place of work, and give this simple command: “Follow me.” The command was literal—He called them to drop their present duties. They had to leave their work, their families, and their friends in order to follow Jesus.

Jesus was more than just a peripatetic teacher however. His disciples called him “Master.” Their entire way of life changed because of their following Jesus not merely as a great teacher, but as the Lord of all. That’s the essence of discipleship—submitting fully to the authority of Christ, the One whose lordship goes beyond just the classroom. Jesus’ lordship encompasses all of life. The Greek philosophers learned from their teachers but then tried to improve on that teaching. Christ’s disciples have no such warrant. We are called to understand and teach only what God has revealed through Christ, including the Old Testament Scriptures, for they point to Christ; and the New Testament Scriptures, for they are the words of those Christ appointed to speak in His name.

The Great Commission is the call of Christ for His disciples to extend His authority over the whole world. We are to share the gospel with everyone so that more and more people might call Him Master. This calling is not simply a call to evangelism. It isn’t merely a call to get students for our seminaries, our colleges, or for Ligonier Ministries. Rather, Christ calls us to make disciples. Disciples are people who have committed in their hearts and minds to follow the thinking and conduct of the Master forever. Such discipleship is a lifelong experience.

When we’re involved in discipleship, we do not graduate until we get to heaven. Discipleship is a lifelong experience of learning the mind of Christ and following the will of Christ, submitting ourselves in complete obedience to His lordship. Thus, when Jesus tells us to go to all nations, we are to go into all the world with His agenda, not our own. The Great Commission calls us to flood this world with knowledgeable, articulate Christians who worship God and follow Jesus Christ passionately. Our mission at Ligonier is discipleship in the biblical sense. By God’s grace, we want to help the church raise up a generation of people who are dedicated in heart and soul to the Master and His authority. We want to call people to obedience and to following Christ in their daily lives.

MONTANA INDIAN MINISTRIES

DISTINGUISHING MARKS OF A FRUITFUL CHURCH by Jared Wilson

1. A Growing Esteem for Jesus Christ

How do you measure this? How do you know if a church is focused on the glory of Jesus Christ? Well, I think you start with the most visible communications. In sermon and song, is Jesus the focal point? Are the sermons preached making Jesus a bit player, an add-on at invitation time, a quotable hero? Or do they promote his finished work as the only hope of mankind? Do the messages labor more intently in the Law or do they delight more intently in the gospel? Are people getting a steady dose of five things to do or are they walking away understanding that the essential message of Christianity is that the work of salvation is done?

Musically, is the church focused more on creating an experience or adoring the Creator? Do the songs tell the story of the gospel? Are people the star of the show, or is Jesus? Does the church speak in vague generalities about hope, peace, light, etc. without constantly making the connection that Jesus is the embodiment of these virtues?

Do the people of the church speak more highly of Jesus than simply doing good or knowing the right doctrine? Do the pastors exhibit high esteem of Jesus? Are they Jesusy people?

If the church is not ensuring Jesus is explicitly and persistently the point, it is not fruitful. And conversely, if a church is ensuring Jesus is explicitly and persistently the point, it is being fruitful, since ongoing worship of Jesus is a fruit of the new birth.

2. A Discernible Spirit of Repentance

Is the church, first, preaching the dangers and horrors of sin? And then, in its preaching of the gospel, are people responding to the Spirit’s conviction and comfort with repentance? Do people own and confess their sin? Is there an air of humility about the place or an air of swagger? Are the pastors bullies? Are the people narcissists? Is appropriate church discipline practiced, gentle but direct? Is there a spirit of gossip in the place or of transparency? Is the church programming built around production values or honest intimacy with the Lord? Are the people good repenters? That’s a real sign of genuine fruitfulness.

3. A Dogged Devotion to the Word of God

A lot of churches say they are “Bible-based,” by which they mean they will quote some Bible verses in the sermon. Or you can take a look at their small group offerings and see most of them are built around special interests, hobbies, or personal demographics. But fruitful churches love God’s word. They preach from it as if doing so gives oxygen. They study it with determination and intensity. They believe the word of God is sufficient and powerful and authoritative. You might even see people carrying their Bibles to the worship gathering!

Edwards says that a mark of a true move of God is high esteem of the Scriptures. I fear this mark is much missing in too many evangelical churches that admittedly use the Bible but aren’t effectively esteeming it.

4. An Interest in Theology and Doctrine

Yes, knowledge apart from grace simply puffs up, but this does not make knowledge disposable. Edwards says that the people of God will love the things of God. They will search out his ways, following the trails of doctrine in the Scriptures straight to the throne. In our day, it is common to see emotion/experience set at odds with doctrine/theology, and so it is quite common to see churches that have devoted themselves to one while keeping the other at arm’s length. But just as unfruitful as a church that’s all head knowledge and no heart is a church that’s all feelings and no depth. Some pastors even publicly mock theology or denigrate Bible study. But the church has not endured for 2,000 years on “spiritual feelings.”

The Lord himself says that true worshipers worship in spirit and in truth. We cannot jettison the truth for a dominating “spirit.” And in fact, as Edwards says, the work of the true Spirit “operates as a spirit of truth, leading persons to truth, convincing them of those things that are true.”

5. An Evident Love for God and Love for Neighbor

Exactly as it sounds. True fruitfulness is evidenced chiefly in obedience to the commands of God, the greatest of which is loving God and loving our neighbor as ourselves. If a church appears to exist only for the sake of its own survival, only for the sake of its own enterprise, only for the sake of its own internal experiences, no matter how big it gets, it is not likely fruitful but more likely swollen.

Fruitful churches may or may not see steady conversions but they will have a steady outward heart of service and compassion for the world outside their doors.

Measuring the Spirit

Obviously, these five things are harder to quantify than simply counting hands and bodies. I think this is why we (lazily?) tend to equate hands and bodies with fruitfulness. But I want to make the provocative claim that a church can be Spiritually fruitful without seeing many or frequent conversions, without bursting at the seams attendance-wise, without creating “worship experiences” that stir people emotionally and imaginatively. Seeing those things can be good when done from the right place. But they are not themselves indicators of genuine fruit.

Yes, the early church counted. It’s totally fine to count. But we don’t see the kind of emphasis on high attendance and decision-producing that exists today in the pages of the New Testament. We see faithfulness. And we see fruit (“in season”) and sometimes we don’t (“out of season”). The job of the church is not to succeed but to be faithful. If you are not seeing much evangelistic fruit, in other words, be careful that it is not because you are being evangelistically disobedient!

Here are some good diagnostic questions to help us go deeper in our church measurements. 

I have adapted them from my book The Prodigal Church:

1. Are those being baptized continuing to walk in the faith a year later? Two years? Three years?

2. How many of our people are being trained to personally disciple others?

3. What percentage of our weekend attendees are engaged in community groups? Evangelism? Community service?

4. How many of our people could articulate the biblical gospel?

5. What is the reputation of our church in the community?

6. Are our people graduating into other grades and classes demonstrating a growing understanding of theology and a growing walk with Christ?

In Galatians 5, Paul contrasts a list of bad behaviors with good qualities. The fruit of the Spirit. These are much harder to measure than an accumulation of good deeds, but they are a much better indicator of spiritual growth. One thing we keep seeing in the Scriptures is how character, disposition, quality, being is consistently emphasized over behavior, position, quantity, and doing. The former is much harder to measure, yes, but shouldn’t this make sense? The Holy Spirit is not so easily sized-up.