The last reason for this Holy Spirit caused desertion is that we may be a benefit to the lives of other believers through our own experience. We are brought into such an experience of desertion and depression so that we may reach out and comfort another in their time of great need. Paul wrote in 2 Corinthians 1:3-5, ‘Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulations, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ."
Nathaniel Whiting writes on this matter in his book, Old Jacob’s Altar Newly Repaired:
"I am much persuaded that if an experienced Christian would make a humble and faithful narrative of his own condition to a deserted saint, and tell him, ‘Such has been my case: time was when the Lord his face from me, when the loving kindnesses of God were shut up in displeasure against me, when I had lost all communion with God, all sense of pardoning and accepting grace with God, when I could not pour forth my soul in prayer unto God, and when I had no incomes by way of comfort from God…but by the goodness of the Lord, the mist is broke up, the clouds are scattered, the face of God appears again, and I find joy and peace and comfort in my soul: yea, the beams of God’s favour shine brighter, and the streams of consolation run on more fresh and freely than ever they did…’ that these experiments as to desertion and as to consolation…would marvelously revive a drooping saint, and make his stooping heart glad."
The one who by experience has gone through the trials of life and the sense of desertion by God has much more to offer another than the scholar who has read of such things through many books. Christopher Love sums it up best, "…those that have been tempted, those whose consciences have been troubled, those are the fittest men to succour those that are in that condition; God chooses broken vessels to pour into, that they may diffuse it unto others."
Tuesday, January 20, 2009
Dark Night of the Soul- part 5 of 6
The fourth main reason for the Holy Spirit’s leading into a spiritual desertion is in relation to sin in general. Each of us is tempted at times to treat particular sins lightly, or to compromise with certain sins that we believe are private and of have no effect upon others. Yet, to God all sin is an offense and must be dealt with directly and succinctly. All sin, whether it is a matter of a secret habit or not, will eventually find its way outward to negatively affect our relationships.
Christopher Love gives his perspective on the matter when he writes in his treatise, The Dejected Soul’s Cure, "God may withdraw his love and favour from the soul out of an act of wisdom, that thereby he may let his people see and consider that there is more evil really in sin than ever there did appear seeming good in the commission of sin…and…that thereby he might make his people to be more afraid of sinning against him, lest the comforts be again eclipsed; for I must reason thus, before I commit any sin, that if I do this I break the righteous law of God, and if I do break his law God will break my heart and break my peace; and shall I make no care of committing a sin against God, seeing by the committing thereof I must lie under the sense of Gods’ wrath."
The fifth reason given is similar to the previous, and it relates to the issue of gross sins. These sins are described as gross, willful, and intentional. These are sins that violate the clear mandates of God’s word, and lead to the most severe sense of God’s desertion. They are sins that most grieve and quench the Holy Spirit. These gross sins were thought to grow out of a slow process of contemplation and disposition, whereby God afforded the believer many opportunities to flee from such temptations through a variety of warnings, but the believer heeded not to those warnings. The desertion in this case is most severe, and puts the believer through the refiner’s fire to purge them unto repentance.
The next reason given for such God caused desertions is to draw us and keep us near to Him. Thomas Brooks expounds as follows: "By God’s withdrawing from his people, he prevents his people’s withdrawing from him; and so by an affliction he prevents a sin. For God to withdraw from me is but my affliction, but for me to withdraw from God, that is my sin, Heb. 10:38-39; and therefore it were better for me that God should withdraw a thousand times from me, than that I should once withdraw from God. God therefore forsakes us, that we may not forsake our God."
The result of such a desertion is to allow us to realize how excellent the intimacy we had with God was, and how much we long to have it again. It affords us the opportunity to bring to remembrance that special relationship, and to look forward to embrace it again. It brings to light how everything else pales in comparison to this intimacy, and reduces everything else to a secondary place. Every little complaint previously held and expressed becomes foolishness, and we desire God more than anything or anyone.
Christopher Love gives his perspective on the matter when he writes in his treatise, The Dejected Soul’s Cure, "God may withdraw his love and favour from the soul out of an act of wisdom, that thereby he may let his people see and consider that there is more evil really in sin than ever there did appear seeming good in the commission of sin…and…that thereby he might make his people to be more afraid of sinning against him, lest the comforts be again eclipsed; for I must reason thus, before I commit any sin, that if I do this I break the righteous law of God, and if I do break his law God will break my heart and break my peace; and shall I make no care of committing a sin against God, seeing by the committing thereof I must lie under the sense of Gods’ wrath."
The fifth reason given is similar to the previous, and it relates to the issue of gross sins. These sins are described as gross, willful, and intentional. These are sins that violate the clear mandates of God’s word, and lead to the most severe sense of God’s desertion. They are sins that most grieve and quench the Holy Spirit. These gross sins were thought to grow out of a slow process of contemplation and disposition, whereby God afforded the believer many opportunities to flee from such temptations through a variety of warnings, but the believer heeded not to those warnings. The desertion in this case is most severe, and puts the believer through the refiner’s fire to purge them unto repentance.
The next reason given for such God caused desertions is to draw us and keep us near to Him. Thomas Brooks expounds as follows: "By God’s withdrawing from his people, he prevents his people’s withdrawing from him; and so by an affliction he prevents a sin. For God to withdraw from me is but my affliction, but for me to withdraw from God, that is my sin, Heb. 10:38-39; and therefore it were better for me that God should withdraw a thousand times from me, than that I should once withdraw from God. God therefore forsakes us, that we may not forsake our God."
The result of such a desertion is to allow us to realize how excellent the intimacy we had with God was, and how much we long to have it again. It affords us the opportunity to bring to remembrance that special relationship, and to look forward to embrace it again. It brings to light how everything else pales in comparison to this intimacy, and reduces everything else to a secondary place. Every little complaint previously held and expressed becomes foolishness, and we desire God more than anything or anyone.
Dark Night of the Soul- part 4 of 6
The third reason for a Holy Spirit caused desertion is to develop faith, humility, assurance, prayer, and the fear of God within us. God does not sprinkle us with the fruit of the Spirit or the character of Christ, but chooses to blossom the seed of these graces in the midst of life’s circumstances. Will we trust God and the promise of His word, ‘I will never leave you, nor forsake you," even when we do not sense His presence? Faith is left barren and naked before the world, in that, it has nothing to hang onto except for God. As John Flavel urges, learn to "exercise the faith of adherence, when you have lost the faith of evidence."
In this desertion, the grace of humility also takes root. We soon discover that we are not that pillar of strength that we once thought, but realize we are weak, and that our gifts and abilities are from Him and for Him. Humility is the necessary foundational element of salvation and sanctification. It is the secret source of our strength. It is the upside-down grace that enables the beatitudes to be lived out, the great commandments to be experienced, and the great commission to be pursued.
As concerning the grace of assurance, Joseph Symonds writes:
"God gives much proof and evidence in the truth of grace which he hath wrought in them, when he makes them see they had hearts that could love him, even when it was doubtful to them whether he loved them. When the truth of grace is evidenced clearly, it brings much comfort, and what greater evidence of an upright heart, than to follow God when he seems to fly away; and to love him when he seems to abhor and hate them; to weep upon him in love when he seems armed with the weapons of death; and to pour out the soul to him, when he seems to be pouring down fire and brimstone upon them."
We are urged to patiently continue to seek God’s favor and presence at every turn, remembering with great encouragement the testimony we have with Him from the past. Perhaps one of the most obvious graces to be developed is that of prayer. In the midst of desertion the believer is often thrust upon his knees with his heart and head bowed praying more earnestly for the presence of God to return (2 Corinthians 12:8-9, Psalm 88:1). The believer who is truly in love with God and desires communion with Him will realize He is gone, and pray most fervently for His return pouring out their heart unto Him until their beloved returns.
The last grace to be developed is that of a reverential fear of God. It is a fear that is tempered with love and not horror. This fear is meant to breed a healthy and holy view of God, one of respect, admiration, and appreciation as should be found in any relation between a parent and child, as well as, between God and His creation.
Symonds writes:
"God will not be carelessly dealt with, though he allow us confidence and holy boldness in approach to him and converse with him, yet he expects a due sense of his majesty and greatness: ‘let us have grace, whereby we may serve God with reverence and godly fear, for our God is a consuming fire’ Heb.12:28,29. Though he be a father, yet he is a terrible, a holy and an Almighty God…The fear of God is one of the main pillars of his throne, and so far as he is not our fear he is not our God: therefore he hath ever showed himself in his power and greatness unto men…And in particular persons he so works by intermixtures of frowns and favours, majesty and mercy, that they may learn to walk as those churches did, ‘In the fear of the Lord, and
the comfort of the Holy Ghost’ Acts 9:31"
In this desertion, the grace of humility also takes root. We soon discover that we are not that pillar of strength that we once thought, but realize we are weak, and that our gifts and abilities are from Him and for Him. Humility is the necessary foundational element of salvation and sanctification. It is the secret source of our strength. It is the upside-down grace that enables the beatitudes to be lived out, the great commandments to be experienced, and the great commission to be pursued.
As concerning the grace of assurance, Joseph Symonds writes:
"God gives much proof and evidence in the truth of grace which he hath wrought in them, when he makes them see they had hearts that could love him, even when it was doubtful to them whether he loved them. When the truth of grace is evidenced clearly, it brings much comfort, and what greater evidence of an upright heart, than to follow God when he seems to fly away; and to love him when he seems to abhor and hate them; to weep upon him in love when he seems armed with the weapons of death; and to pour out the soul to him, when he seems to be pouring down fire and brimstone upon them."
We are urged to patiently continue to seek God’s favor and presence at every turn, remembering with great encouragement the testimony we have with Him from the past. Perhaps one of the most obvious graces to be developed is that of prayer. In the midst of desertion the believer is often thrust upon his knees with his heart and head bowed praying more earnestly for the presence of God to return (2 Corinthians 12:8-9, Psalm 88:1). The believer who is truly in love with God and desires communion with Him will realize He is gone, and pray most fervently for His return pouring out their heart unto Him until their beloved returns.
The last grace to be developed is that of a reverential fear of God. It is a fear that is tempered with love and not horror. This fear is meant to breed a healthy and holy view of God, one of respect, admiration, and appreciation as should be found in any relation between a parent and child, as well as, between God and His creation.
Symonds writes:
"God will not be carelessly dealt with, though he allow us confidence and holy boldness in approach to him and converse with him, yet he expects a due sense of his majesty and greatness: ‘let us have grace, whereby we may serve God with reverence and godly fear, for our God is a consuming fire’ Heb.12:28,29. Though he be a father, yet he is a terrible, a holy and an Almighty God…The fear of God is one of the main pillars of his throne, and so far as he is not our fear he is not our God: therefore he hath ever showed himself in his power and greatness unto men…And in particular persons he so works by intermixtures of frowns and favours, majesty and mercy, that they may learn to walk as those churches did, ‘In the fear of the Lord, and
the comfort of the Holy Ghost’ Acts 9:31"
Friday, January 16, 2009
Dark Night of the Soul- part 3 of 6
The first and best place to start is that such desertions occur out of the sovereignty of God. He is infinitely sovereign and ‘His ways are not our ways’ and ‘who has known the mind of the Lord that he may instruct Him’? The ultimate end God’s workings are so high above us that we will never be able to comprehend the reasoning behind God’s actions. According to His own counsel He has purposed at times to withdraw His felt presence. Our focus should not be so much on the ‘why’, but the ‘who’- as in who is God and who am I in the midst of this time of life.
Perhaps the best summary of this desertion and God’s sovereignty is from Robert Asty in his book, Rejoicing in the Lord Jesus in all Cases and Conditions:
“The Lord is pleased to act as a Sovereign in the sealing and assuring and comforting of his people. Sometimes he will come in upon a believer at his first conversion, and will fill him with joy and gladness that shall abide upon his soul many years; and sometimes the believer shall wait upon God from ordinance to ordinance, and follow him many years in the dark, and not have a discovery of his love. Sometimes the Lord will give a soul no sight of its interest, nor evidence of its relation, until it come to die; and some believers have walked with the evidence of God’s love in their hearts almost all their days, and when they have come to die, they have died in the dark. Sense of interest is under a sovereign dispensation, both as to the persons to whom it is given out, and as to time when, and as to the way and manner how.”
The second reason why the experience of desertion visits us is to “show us the source of all our comforts, and our dependence upon him for them.” We are not to get caught up in the blessing at the expense of the Giver of the blessing. Acts of obedience and godliness are right, but they should not be done to elicit an automatic response of blessing for the sake of blessing. God’s grace is free and it is given at His discretion alone. God’s occasional withdrawal is to remind us that as wonderful as prayer, and worship, and obedience are, our ultimate peace, comfort, assurance, and satisfaction must come from God alone and not from the things done in relationship to God. Any encouragement that comes from elsewhere is not an encouragement in God himself. God, as our tender Father, will not have us to find comfort and satisfaction in the good graces more than in Him. When this happens, He may allow a certain sense of darkness to come over us so that we find ultimate comfort in Him, and not in the experiences that occur about Him.
Perhaps the best summary of this desertion and God’s sovereignty is from Robert Asty in his book, Rejoicing in the Lord Jesus in all Cases and Conditions:
“The Lord is pleased to act as a Sovereign in the sealing and assuring and comforting of his people. Sometimes he will come in upon a believer at his first conversion, and will fill him with joy and gladness that shall abide upon his soul many years; and sometimes the believer shall wait upon God from ordinance to ordinance, and follow him many years in the dark, and not have a discovery of his love. Sometimes the Lord will give a soul no sight of its interest, nor evidence of its relation, until it come to die; and some believers have walked with the evidence of God’s love in their hearts almost all their days, and when they have come to die, they have died in the dark. Sense of interest is under a sovereign dispensation, both as to the persons to whom it is given out, and as to time when, and as to the way and manner how.”
The second reason why the experience of desertion visits us is to “show us the source of all our comforts, and our dependence upon him for them.” We are not to get caught up in the blessing at the expense of the Giver of the blessing. Acts of obedience and godliness are right, but they should not be done to elicit an automatic response of blessing for the sake of blessing. God’s grace is free and it is given at His discretion alone. God’s occasional withdrawal is to remind us that as wonderful as prayer, and worship, and obedience are, our ultimate peace, comfort, assurance, and satisfaction must come from God alone and not from the things done in relationship to God. Any encouragement that comes from elsewhere is not an encouragement in God himself. God, as our tender Father, will not have us to find comfort and satisfaction in the good graces more than in Him. When this happens, He may allow a certain sense of darkness to come over us so that we find ultimate comfort in Him, and not in the experiences that occur about Him.
Thursday, January 15, 2009
Dark Night of the Soul- part 2 of 6
It is apparent from the writings of the Puritans, and gleaning from the Scriptures that spiritual desertion is real. From our perspective, it stands in contradistinction of the popular gospel preached today, which promises ease of living and avoidance of pain. The Puritans were not afraid to publicly write and pronounce that it was quite possible and even probable that the child of God, walking holy and upright before God, may at some point in his life experience a sense of desertion.
The question we would ask here is, why’? It is the question that Jesus asked on the cross, “My God, My God, why have you forsaken me?” It is the question we most frequently ask in the midst of life. Why would God invite us to call Him, Father, and then at times in our relationship allow us to feel this sense of desertion?
The Puritans believed that some desertions were the result of the direct action of God. However, they were careful to point out that while God may be the chief cause of the condition, He was not cause of those associated features, such as fear and doubt. Often, we must admit that we do not ultimately know the causes of God’s withdrawal. The reasons are many and varied. However, as William Bridge said in answer to the question of why, “In general, it is for their good. For their good they have peace and comfort, and for their good they lack peace and comfort.” The Puritans placed the reasons for the desertion in seven general categories, which we will review in parts 3 - 6.
The question we would ask here is, why’? It is the question that Jesus asked on the cross, “My God, My God, why have you forsaken me?” It is the question we most frequently ask in the midst of life. Why would God invite us to call Him, Father, and then at times in our relationship allow us to feel this sense of desertion?
The Puritans believed that some desertions were the result of the direct action of God. However, they were careful to point out that while God may be the chief cause of the condition, He was not cause of those associated features, such as fear and doubt. Often, we must admit that we do not ultimately know the causes of God’s withdrawal. The reasons are many and varied. However, as William Bridge said in answer to the question of why, “In general, it is for their good. For their good they have peace and comfort, and for their good they lack peace and comfort.” The Puritans placed the reasons for the desertion in seven general categories, which we will review in parts 3 - 6.
Sunday, January 11, 2009
Dark Night of the Soul- part 1 of 6
The Dark Night of the Soul
The ‘dark night of the soul’ was a common phrase in Puritan thought describing a sense of spiritual desertion experienced by the believer in relationship to God. This sense was not abandonment by God, but rather a lack of the sense of His presence in love, grace, mercy, fellowship, and power. This lack was not necessarily attributable to the believer being in a backslidden condition.
Thomas Goodwin wrote, “That one who truly fears God, and is obedient to him, may be in a condition of darkness and have no light; and he may walk many years in that condition.”
Numerous Puritan pastors wrote on this subject, referencing such scriptures as Job 13, 16, 19, 31; Psalm 77, and Psalm 88. A description of this condition comes from the pen of Christopher Love. In Love’s book, Grace, the Truth and Growth and Different Degrees Thereof, he writes:
“A child of light may walk in darkness for a time, and though he have the Holy Ghost working grace and increasing grace in his heart, yet he may want the oil of gladness, though he have received a precious anointing of grace.”
A lack of the sense of God’s presence is the most prominent form of spiritual desertion, and is best described as an extreme isolation and desolated state. John Wells graphically illustrates this condition:
“So it is with a gracious soul: wife is nothing, children nothing, estate nothing,
friends nothing, all nothing when Christ is gone. What have I more, says a poor believer? Christ is gone…all is gone, faith gone, aye, and heaven gone too in his thoughts, and what are all his enjoyments then but dross and dogs-meat, but trash and lumber?”
The second form of desertion is a weakness in the exercise of spiritual graces. It does not begin with a willful intent to cast aside spiritual graces and abilities, but rather finds itself in such a state of discouragement and despair that ultimately the soul refuses to participate in its duties. In Jeremiah 20:7-9 we find that though Jeremiah was commissioned to preach, he nonetheless refused to do so. Richard Sibbes has described the condition in such a manner:
“They find not that former assistance in holy duties…they find that their hearts are shut up, and they cannot pray as formerly when they had the Spirit of God more fully; …This is first done when we hear the Word of God not with that delight and profit as we were wont. When they find how they come near to God in holy communion, and yet feel not that sweet taste and relish in the ordinance of God as they were wont to do, they conclude, certainly God hath hid his face.”
The third element is rather peculiar in that it is described as refusing comfort on the midst of pain and discouragement. So overwhelmed is this person that they question the very genuineness of God’s past and present graces, and therefore doubt the very comfort that God brings in the midst of their current depression. In Psalm 77:2, we see this refusal of comfort when Asaph writes, “My soul refused to be comforted.” Thomas Goodwin in commenting on this refusal writes:
“Graces in us shine but with a borrowed light, as the stars do, with a light borrowed from the sun; so, and unless God will shine secretly, and give light to thy graces and irradiate them, thy graces will not appear to comfort thee, nor be at all a witness of God’s favour to assure thee. For our spirit, that is, our graces, never witness alone; but if God’s Spirit joineth not in testimony therewith, it is silent: ‘The Spirit of God witnesseth with our spirits,’ Rom.8:16. Now therefore, when God hath withdrawn his testimony, then the testimony of our hearts and of our graces hath no force in it.”
The last description of spiritual desertion is a lack of assurance and a certain overwhelming fear of the future. The soul has no assurance of its salvation and doubts of its entrance into heaven or whether such a place exists (Psalm 77:7-9; 88:5, 6, 11, 12). Fear fills the mind with such intensity that there is severe doubt regarding mercy or what God intends to do with the person. On this element, William Bridge writes:
“Oh, says one, but I have not only cursed the day of my birth as Jeremiah, and
wished I had never been born; but I am weary of life, and have sought after mine
own death: and was there any godly, gracious man that was thus discouraged and
cast down? Yes! What think you of Job?... Oh, what a mighty deep of discouragements may the saints and people of God fall into, and yet be godly and gracious.”
The ‘dark night of the soul’ was a common phrase in Puritan thought describing a sense of spiritual desertion experienced by the believer in relationship to God. This sense was not abandonment by God, but rather a lack of the sense of His presence in love, grace, mercy, fellowship, and power. This lack was not necessarily attributable to the believer being in a backslidden condition.
Thomas Goodwin wrote, “That one who truly fears God, and is obedient to him, may be in a condition of darkness and have no light; and he may walk many years in that condition.”
Numerous Puritan pastors wrote on this subject, referencing such scriptures as Job 13, 16, 19, 31; Psalm 77, and Psalm 88. A description of this condition comes from the pen of Christopher Love. In Love’s book, Grace, the Truth and Growth and Different Degrees Thereof, he writes:
“A child of light may walk in darkness for a time, and though he have the Holy Ghost working grace and increasing grace in his heart, yet he may want the oil of gladness, though he have received a precious anointing of grace.”
A lack of the sense of God’s presence is the most prominent form of spiritual desertion, and is best described as an extreme isolation and desolated state. John Wells graphically illustrates this condition:
“So it is with a gracious soul: wife is nothing, children nothing, estate nothing,
friends nothing, all nothing when Christ is gone. What have I more, says a poor believer? Christ is gone…all is gone, faith gone, aye, and heaven gone too in his thoughts, and what are all his enjoyments then but dross and dogs-meat, but trash and lumber?”
The second form of desertion is a weakness in the exercise of spiritual graces. It does not begin with a willful intent to cast aside spiritual graces and abilities, but rather finds itself in such a state of discouragement and despair that ultimately the soul refuses to participate in its duties. In Jeremiah 20:7-9 we find that though Jeremiah was commissioned to preach, he nonetheless refused to do so. Richard Sibbes has described the condition in such a manner:
“They find not that former assistance in holy duties…they find that their hearts are shut up, and they cannot pray as formerly when they had the Spirit of God more fully; …This is first done when we hear the Word of God not with that delight and profit as we were wont. When they find how they come near to God in holy communion, and yet feel not that sweet taste and relish in the ordinance of God as they were wont to do, they conclude, certainly God hath hid his face.”
The third element is rather peculiar in that it is described as refusing comfort on the midst of pain and discouragement. So overwhelmed is this person that they question the very genuineness of God’s past and present graces, and therefore doubt the very comfort that God brings in the midst of their current depression. In Psalm 77:2, we see this refusal of comfort when Asaph writes, “My soul refused to be comforted.” Thomas Goodwin in commenting on this refusal writes:
“Graces in us shine but with a borrowed light, as the stars do, with a light borrowed from the sun; so, and unless God will shine secretly, and give light to thy graces and irradiate them, thy graces will not appear to comfort thee, nor be at all a witness of God’s favour to assure thee. For our spirit, that is, our graces, never witness alone; but if God’s Spirit joineth not in testimony therewith, it is silent: ‘The Spirit of God witnesseth with our spirits,’ Rom.8:16. Now therefore, when God hath withdrawn his testimony, then the testimony of our hearts and of our graces hath no force in it.”
The last description of spiritual desertion is a lack of assurance and a certain overwhelming fear of the future. The soul has no assurance of its salvation and doubts of its entrance into heaven or whether such a place exists (Psalm 77:7-9; 88:5, 6, 11, 12). Fear fills the mind with such intensity that there is severe doubt regarding mercy or what God intends to do with the person. On this element, William Bridge writes:
“Oh, says one, but I have not only cursed the day of my birth as Jeremiah, and
wished I had never been born; but I am weary of life, and have sought after mine
own death: and was there any godly, gracious man that was thus discouraged and
cast down? Yes! What think you of Job?... Oh, what a mighty deep of discouragements may the saints and people of God fall into, and yet be godly and gracious.”
Sunday, January 4, 2009
Distinguishing Marks of a Disciple-sermon excerpt
-A somewhat sobering thought is that each of us is the best Christian somebody knows.
Dietrich Bonhoeffer stated, "Christianity without discipleship is always Christianity without Christ."
Non-discipleship Christianity dominates much of the thinking of the contemporary church. In addition to sucking the strength from the church, Christianity without discipleship causes the church to assimilate itself into the culture. And sadly, whenever the difference between the church’s and culture’s definition of morality ceases to exist, the church loses its power and authority.
-Luke 9:23-25 "The Distinguishing Marks of a Disciple"
1. The Urge to Follow Jesus
-If you do not feel an urge to follow and become like Jesus then God is not at work in you. When you hear His words, "follow me," and the urge to obey rises up within you, then you can be assured that God is at work in you and that God is in you.
2. The Call to Life
-When God calls us, He invites us to die. And ironically, we’ll never be more alive.
-The cost to the kingdom of God for those who intentionally chose to be a non-discipleship Christian is incalculable and inexcusable.
3. Anyone Can and Should
-You can certainly choose someone or something else to follow. But if that’s your decision, the promise of finding yourself with meaning and purpose doesn’t apply.
-Anyone means everyone. Following Jesus is what a disciple does.
4. Self-Denial is Essential (9:23)
-C. S. Lewis gave tremendous insight into self-denial, "self-denial in and of itself isn’t a virtue. In fact, denying life’s pleasures just to say we did would be the apex of arrogance.
-Self-denial is about saying no to self in order to say yes to God.
-I decide that I no longer will follow my vision, my dreams, my heart—and then periodically check behind me to make sure Jesus is blessing what I’ve chosen.
5. Take Up Your Mission
-It always comes back to the cross.
-How many of you live with this perpetual question, "Lord, what do you want me to do; what’s my mission."
-When we wait at the entrance to the path of obedience for full instructions before we start walking, we can never find our mission. That knowledge is only found in route.
6. The Torment of the Daily
-When you reject non-discipleship Christianity and make a commitment to follow Jesus it will be made in the face of "come hell or high water" I will follow. You will have to live it out daily in the middle of temptation, weakness, illness, opposition, and the appearance of failure.
7. Gaining Your Soul
-When we insist on directing our own lives, we never enter into the joy and fulfillment of God’s dream for us. You will be restless, unsettled, bored, wandering, drifting, unfulfilled, and so forth.
-Every disciple dreams of living a life with great meaning and fulfillment. That does not come to people who drift about as immature converts. It only belongs to those who choose the life of transformational discipleship.
Becoming like Him includes 6 issues of transformation
Transformed mind- believe what Jesus believed
Transformed character- live the way Jesus lived
Transformed relationships- love as Jesus loved
Transformed habits- train as Jesus trained
Transformed service- minister as Jesus ministered
Transformed influence- lead the way Jesus led
The distinguishing marks of a disciple are to be found in Scripture and as followers of Christ we must be about imitating Christ. I read the Scriptures and I see Christ. I live out my life and see other believers who are imitating those aspects of Christ that I just read about. And so in a sense I imitate them who are imitating Christ. And, most likely someone is fleshing out who Christ is by how they see me.
Discipleship Christianity is not an option. We must imitate Christ.
Dietrich Bonhoeffer stated, "Christianity without discipleship is always Christianity without Christ."
Non-discipleship Christianity dominates much of the thinking of the contemporary church. In addition to sucking the strength from the church, Christianity without discipleship causes the church to assimilate itself into the culture. And sadly, whenever the difference between the church’s and culture’s definition of morality ceases to exist, the church loses its power and authority.
-Luke 9:23-25 "The Distinguishing Marks of a Disciple"
1. The Urge to Follow Jesus
-If you do not feel an urge to follow and become like Jesus then God is not at work in you. When you hear His words, "follow me," and the urge to obey rises up within you, then you can be assured that God is at work in you and that God is in you.
2. The Call to Life
-When God calls us, He invites us to die. And ironically, we’ll never be more alive.
-The cost to the kingdom of God for those who intentionally chose to be a non-discipleship Christian is incalculable and inexcusable.
3. Anyone Can and Should
-You can certainly choose someone or something else to follow. But if that’s your decision, the promise of finding yourself with meaning and purpose doesn’t apply.
-Anyone means everyone. Following Jesus is what a disciple does.
4. Self-Denial is Essential (9:23)
-C. S. Lewis gave tremendous insight into self-denial, "self-denial in and of itself isn’t a virtue. In fact, denying life’s pleasures just to say we did would be the apex of arrogance.
-Self-denial is about saying no to self in order to say yes to God.
-I decide that I no longer will follow my vision, my dreams, my heart—and then periodically check behind me to make sure Jesus is blessing what I’ve chosen.
5. Take Up Your Mission
-It always comes back to the cross.
-How many of you live with this perpetual question, "Lord, what do you want me to do; what’s my mission."
-When we wait at the entrance to the path of obedience for full instructions before we start walking, we can never find our mission. That knowledge is only found in route.
6. The Torment of the Daily
-When you reject non-discipleship Christianity and make a commitment to follow Jesus it will be made in the face of "come hell or high water" I will follow. You will have to live it out daily in the middle of temptation, weakness, illness, opposition, and the appearance of failure.
7. Gaining Your Soul
-When we insist on directing our own lives, we never enter into the joy and fulfillment of God’s dream for us. You will be restless, unsettled, bored, wandering, drifting, unfulfilled, and so forth.
-Every disciple dreams of living a life with great meaning and fulfillment. That does not come to people who drift about as immature converts. It only belongs to those who choose the life of transformational discipleship.
Becoming like Him includes 6 issues of transformation
Transformed mind- believe what Jesus believed
Transformed character- live the way Jesus lived
Transformed relationships- love as Jesus loved
Transformed habits- train as Jesus trained
Transformed service- minister as Jesus ministered
Transformed influence- lead the way Jesus led
The distinguishing marks of a disciple are to be found in Scripture and as followers of Christ we must be about imitating Christ. I read the Scriptures and I see Christ. I live out my life and see other believers who are imitating those aspects of Christ that I just read about. And so in a sense I imitate them who are imitating Christ. And, most likely someone is fleshing out who Christ is by how they see me.
Discipleship Christianity is not an option. We must imitate Christ.
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