Tag: faith

  • The Place of Singing in Discipleship

    The Place of Singing in Discipleship

    And don’t get drunk with wine, which leads to reckless living, but be filled by the Spirit: speaking to one another in psalms, hymns, and spiritual songs, singing and making music with your heart to the Lord, giving thanks always for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another in the fear of Christ. – Ephesians 5:18-21 

    Singing and worship are an important part of the church today. Many are unaware that this is intended to be more than an emotional expression or avenue for artistic release for the believer. In Scripture, singing is not merely emotional expression but a vehicle of discipleship, teaching, and unity in the truth of God. In its earliest instances, song was used to pass on oral tradition. It was a way of memorizing the work of God and passing the story on to others. We see examples of this in the songs of Moses (Exodus 15, Deuteronomy 32). David, known for his heart of worship, also wrote songs. We have a collection of these in the Book of Psalms. While it is true, these were expressions of the heart of the author, they serve to teach us deeper truth about the character and nature of God. 

    This continued throughout Israel’s history and even poured into the first-century church. At the last supper, Jesus and the disciples are said to have sung a hymn around the table (Matthew 26:30). Even Jesus lifted His voice in worship of the Father, but what did He sing? Knowing that His betrayal and death were coming soon, what song could have been appropriate? Many believe what was sung is known as the “Hallel” or the “Egyptian Hallel,” a collection of psalms (Psalm 113-118 in particular). These were traditionally sung after the Passover meal and are named such because of the common occurrence of “Hallelujah!”, which means “Praise the Lord!”

    This hymn was one of praise, but it was more than words of adoration. It was truth magnifying the Lord through song. It is a progression of praise – from God’s character (Psalm 113), to His deliverance (Psalm 114), to His faithfulness (Psalm 115-118). These are not songs expressing fleeting emotion. They are not songs meant to exalt the singer. This collection of songs paints a rich, theological, and even historical picture of the character and work of the Lord. This is how Jesus sang with His disciples, even in the face of death, and this should be the focus of our singing! 

    This type of singing serves to honor the Lord in a way different than study and prayer. It unites those participating in glorifying God, giving them common words and ideas while allowing individual expression of them. The style or method of expression is not the ultimate goal in this type of singing, though. Corporate worship should still have the focus of passing on truth about God for His glory. The passage from Ephesians 5 makes a stark contrast between self-indulgence and honoring God through corporate worship. 

    Verse 18 presents the idea of drunkenness and reckless living against Spirit-filled living. Verses 19 through 21 reveal what Spirit-filled living looks like: engaging with other believers in corporate worship that is truth-telling, God-glorifying, and church-edifying while humbly considering others for the sake of revering Christ. It is important to note that we do not see anything in this passage that would lead one to believe that individual worship is for the satisfaction of the worshiper. 

    Given the context of this passage, it is difficult for one to simply regard worship music as an expression of one’s heart. It must be more than this. Paul’s encouragement from Ephesians 5 shows that singing is meant to bring order and purpose to the body of believers. This goes hand-in-hand with another encouragement of Paul to the church in Corinth. In 1 Corinthians 1, Paul addresses division within the church. This division between believers seemed to concern the leader or the tradition they followed. In 1 Corinthians 1:10, Paul encourages the church to agree together in what they say. It was important for there to be agreement, not just for the church to move forward, but for it to grow stronger together rather than weaker through division. 

    Paul’s concern for unity was not only about leadership allegiances, but also about shared truth. This extends naturally to the songs the church sings. Singing errant doctrine is just as dangerous, if not more so, than hearing it preached from the pulpit. You may mentally disagree with a preacher, but if you are professing error congregationally because you like the way the song makes you feel, you have traded foundational truth for a convenient lie and opened the door for more division within the church. This is a far greater problem than having a preference regarding leadership, and thus Paul’s words here should ring even more important in regard to this.

    When believers come together to worship God, we have the unique opportunity to agree together on whom we worship. We have the blessed opportunity to speak together, encouraging one another, with the truth of who God is, how He works, and what He desires of his people. We point out what He has done for us and His holiness. Worship is meant to bring the church together in the truth of God. Unfortunately, it often brings the church together based on how they feel about God. While I would never condemn an emotional response to the goodness of God, we must not waste this opportunity we have by glorifying our emotions instead of the Lord. When truth about God grips us, it naturally stirs holy joy, gratitude, and awe. If this does not happen, we may not fully understand the gravity of His mercy and grace. When we come together to worship, we must not let seeing these emotions become the purpose, driving response over content. We must be careful to heed the call of the apostle to speak truth with one another, encouraging one another with the blessed truth of God we find in Scripture.

    It is with this mindset that worship and singing become an integral part of discipleship as it was originally intended. It is then that, through our worship, we pass down the tradition of truth we find in God‘s Word. It is here that deep theology is meant to be taught to old and young alike. It is in these songs that we are meant to encourage one another with who God is. Worshipping together in spirit and in truth (John 4:24) is one way in which believers can ensure their actions in worship are pleasing to God (Psalm 133:1). When we lift our voices together in song, we have the unique opportunity to practice what we’re meant to do for all eternity.

    The scene in Revelation 4 of the living creatures and Elders worshiping before the throne for all eternity should be in our minds as we gather to worship. In verse 11, their song rings out, “Our Lord and God, you are worthy to receive glory and honor and power, because you have created all things and by your will they exist and were created.” Even in heaven with full revelation of God and all His glory, rather than sing of how God makes them feel, they proclaim the eternal truths of the Lord! To think our job of worship here on earth is any different than this is to misunderstand what true worship is.

    Discipleship should prepare the believer for eternity by way of preparing them for the present. Worship is a vital part of the church gathering and should be treated seriously. Put simply, we are what we sing. If our worship aims only to stir emotion apart from truth, we risk becoming emotionally driven people. In that case, we are more connected with our feelings than with the Creator Himself. If we devote ourselves to singing truths about God’s person and work through Christ, we will grow in that knowledge and our ability to share it with others. Let the redeemed of the Lord say so (Psalm 107:2)!

    Those leading worship can put this into practice by evaluating songs for theological truth. All worshipers should commit to memorizing scripture to ensure they are able to evaluate what they sing and its accuracy. As you do so, consider memorizing those songs that prove to be deep wells of theological truth so they are available to your mind at all times and not tethered to a projector, screen, or hymnal. In doing so, our singing becomes a fruitful part of purposeful discipleship. So, sing joyfully, play skillfully, praise loudly, but above all, speak truthfully together!

  • What “Church Hurt” Culture Really Says About the State of Discipleship Within the Church.

    What “Church Hurt” Culture Really Says About the State of Discipleship Within the Church.

    In engaging with people regarding church attendance and participation, one story seems to resonate loudly. “I used to go to church, but (Insert name or position here) did (insert offense here), and no one seemed to care. I spoke with leadership and was told to forgive. I expected the problem to be addressed, but the person continued to (insert act of service in the church here), and now I don’t know who in the church I can trust. They all seem like hypocrites, and I don’t want any part of that.”

    The stories may differ, but the result is the same. People who once enjoyed fellowship with the church have left because they were hurt and were not cared for properly. The many who cite ‘church hurt’ as their reason for stepping away seem to be increasing. While it is true that they may have been worshiping the church more than its Head, this doesn’t excuse the church from being accountable for this trend. Authentic discipleship is meant to train believers to seek Jesus individually and corporately. Understanding grace dictates we do so even through offense. The church hurt culture serves to reveal the sad truth that discipleship in the church is suffering. 

    This by no means excuses or condones sin or acts of offense within the church. There are certainly grievous things that have happened and, unfortunately, are presently occurring within the community of God’s people. These should be addressed and rebuked with the authority of Scripture, and those perpetrating the offense should be held accountable for their actions, responsible for their impact, and appropriate church discipline should be administered according. There should be no excusing confirmed accusations, and those made by individuals should be respected and investigated with all due diligence. 

    That being said, there is a delicate balance of justice for the offended and grace for the offender that must be found. Proverbs 31:8-9 (speak up for the oppressed) must be held in the same regard as Galatians 6:1 (restore a brother gently). It is also important to point out that Paul is speaking of a restoration to fellowship here and not an office within the church. Restoration to right standing with God should be the primary focus in these situations, with restoration to fellowship with the body following after. It is important not to lay hands on anyone swiftly, setting them into a position of leadership while not seeing the fruit of repentance in their lives (1 Timothy 5:22). This intentional act alone could do much toward recovering the reputation of the church through discipleship. To truly engage in this work, we must be willing to pull back the curtain on the inner workings of church leadership and have serious and genuine conversations about how discipleship can bring restoration to the current church and set up the future church to make a great impact for God’s kingdom. 

    How does a mishandling of hurt and discipline within the church affect discipleship, and how are we called to act? Below are five key points addressing common sources of church hurt, what causes them, and our appropriate response:

    1. Dismissing genuine offense, for any reason, is a failure to bear one another’s burdens (Galatians 6:2). This forgets the relational aspect of discipleship and typically elevates programs, processes, and tradition over people. It also neglects teachable moments and opportunities to shine the light of the Word into dark places. Paul teaches that all Scripture is “profitable for teaching, rebuking, correcting, and training in righteousness so that the man of God may be complete, equipped for every good work” (2 Timothy 3:16-17). He also teaches that God has given those in church leadership to equip the saints for ministry to the end of maturity in the body (Ephesians 4:11-13). Shepherds cannot diligently tend the flock without acknowledging sin, confronting it with the truth of Scripture, and ministering to all those affected. Relationship is the proverbial grease that makes this work. Calling to account someone who has no desire for this type of relationship or understanding of what biblical membership in the body means can create a greater “problem” than the one being confronted. To ensure this type of relationship is to be expected, be diligent in getting to know potential church members and communicate clearly what it means to be a part of a local church body. This should be heard from the pulpit regularly so that the church comes to expect it.
    • Protecting an office or position before the sheep is an abandonment of the shepherd’s post.Discipleship cannot happen when the lead servant is abusive. The offense severs important relational ties within the church community. Transgressions occurring at the leadership level must be handled according to Jesus’s teaching in Matthew 18:15-17, just as with other church members. Restoring the sinner to the Savior should always take precedent over restoring the image of a leader. To ensure that leaders are not exempt from accountability and oversight, there should be a safe space within the church for regular conversation and encouragement. Confession of sin – even for leaders – is a vital part of a healthy church (James 5:16). Leaders should also make themselves approachable, offering humble response and feedback for those sharing offenses and grievances. This is not for the sake of merely pleasing people, but to foster genuine, biblical fellowship between fellow believers, regardless of position.
    • To dismiss sin in the name of tolerance is abuse by way of neglect. We know we will all have to give an account of our sin to God (Romans 14:12, 2 Corinthians 5:10) but church leaders must account to God for how they lead those entrusted to them as well (Hebrews 13:17). The church is meant to share in the suffering of those who suffer (1 Corinthians 12:26) and encourage and build up one another (1 Thessalonians 5:11). To allow the offender to live unconfronted is to fail in spurring them on to good works (Hebrews 10:24) and is either born from apathy, fear, or settling for a false sense of peace. To refuse to acknowledge the offended is a dereliction of duty to care for them properly. Tolerance sounds great until we are reminded that we are to flee even the very appearance of evil (1 Thessalonians 5:22). Authentic discipleship confronts sin with truth and love with the ultimate goal of God’s glory and loving fellowship that more deeply reflects our Savior (John 13:35).
    • To wield authority rather than serve through it misses the point of Christian leadership. Jesus teaches clearly that church leaders are called as servants rather than tyrants (Matthew 20:25-28). Pastors and leaders must lead from the place of servanthood, serving both the offended and offender with love, mercy, and grace (Galatians 5:13). To this end, Scripture must be the standard we hold ourselves and others to – not rebuking for the sake of preference or tradition but to the end that the church as a whole more clearly reflects the character of Christ as is revealed through His Word to be His purpose in redemption (Romans 8:29). Both 1 Timothy 3 and Titus 1 point to gentleness being a key qualification for pastoral leadership. To ensure that church leaders do not become tyrannical or oppressive, there should be accountability and oversight from other qualified leaders within the church body. Even those leading in discipleship should be in discipleship relationships that call them up and out from the ways of worldly leadership. Authentic discipleship does not stop when one gains a leadership position because it is required all the more for them to faithfully and gently tend the flock.
    • An unhealthy view of church growth leads to valuing the gathering over those who gather. While the Word does exhort us not to forsake the gathering together of the saints (Hebrews 10:25), that does not mean making it an object of worship is acceptable. There is a trend today amongst church leaders that has proven both prevalent and dangerous. The overproduction of services, the move toward seeker sensitivity, and the submission to cultural and political ideas of “correctness” are epidemics and usually a product of an attempt to build the church through numbers rather than authentic discipleship. Filling a church with hurting people that have not been trained in what to do with their own hurt – let alone the hurt of others – is a disaster waiting to happen. Even so, many make promises of acceptance and inclusion to seed numerical growth from those interested in hearing about Jesus, while those committed to following Him fall to the wayside. Correction is seen as judgment, and confrontation is seen as intolerance. When this is the case, “discipline” becomes a bad word rather than the base of discipleship. Church discipline should focus on being proactive and positive, creating the culture and atmosphere for spiritual growth within a relationship that focuses on each believer knowing, reflecting, and serving God more. People dealing with sin are confronted and counseled as part of the discipleship process rather than only when sin causes observable, negative repercussions for the individual or the church. Unfortunately, reactive discipline is sure to be a part of leading a church, but it happens far less frequently when discipleship is a high priority and value. The bottom line is that growing a church spiritually may not always result in immediate or even quick numerical increase (sometimes it yields the opposite), but a healthy church handles offense in stride; its members expecting both offenses to occur AND a testimony of grace and growth to follow. 

    How you approach discipleship will determine much when sin and offense enter the picture. Church hurt is real and exists for the simple fact that hurt people, hurt people. If accountability and encouragement are a regular part of discipleship, the wounds that occur in church fellowship become those of a brother (Proverbs 27:6) rather than those of an adversary. We cannot decide whether someone will be hurt by people within the church. We can prepare them to learn from offense, walk graciously with an errant brother or sister, and trust God more through the process. In order to move away from the culture that points fingers at others rather than the Word of God, we must disciple the church well.

     For churches struggling with hurt, be encouraged to press into the Lord. Open His Word and seek to know Him more. For those who have successfully or unsuccessfully navigated hurt in the past, take a deep look into your discipleship process and ask the tough questions. How can we be better? How can we prioritize the Word in our teaching, worship, and fellowship? For those who are looking hurt in the face (even those who don’t know it yet), what will the state of discipleship in your church do to bring you through the coming storm? In all things, seek first His kingdom and His righteousness (Matthew 6:33)! Is discipleship a high priority to you? If so, how is that reflected in your relationships? Take time to have an honest conversation about discipleship priorities with your pastor or another church leader. Ask what you can do to ensure that discipleship holds a high value in your church.

  • Jesus at My Table

    Jesus at My Table

    While he was reclining at the table in the house, many tax collectors and sinners came to eat with Jesus and his disciples. When the Pharisees saw this, they asked his disciples, “Why does your teacher eat with tax collectors and sinners?” Now when he heard this he said, “It is not those who are well who need a doctor, but those who are sick. Go and learn what this means: I desire mercy and not sacrifice. For I didn’t come to call the righteous, but sinners.” – Matthew 9:10-13

    So often it’s easy for the believer to put themselves in the place of Jesus in this story. It is a good reminder that we should humble ourselves and bring the gospel to those who need it. I do fear that sometimes, in our search for application of a biblical text, we lose sight of some of the deeper spiritual truths we’re meant to internalize. When I think of Jesus at the table with sinners, it is not the natural response to think of myself as one of those the Pharisees thought unworthy to be eating with Him. But isn’t this the appropriate idea? I was once an object of God‘s wrath (Ephesians 2:3). I once stood in the same place as the sinners and tax collectors. Praise God that Jesus came to my table! Our focus then should be that of Matthew, to invite other sinners into the presence of Jesus.

    As we mature as disciples, our focus should be to model the life of Christ in our own lives. But even as we set out to eat with sinners and tax collectors and share with them the gospel of Jesus, we must not forget that, at one point, we were unworthy of sitting with Him. Scripture teaches clearly that we have all sinned and fall short of God‘s glory (Romans 3:23). This sin is not simply moral tarnish but serves to separate us from God (Isaiah 59:2). We were the sinners and tax collectors but by the grace of God, He has redeemed us from the pit and brought us into His marvelous light (1 Peter 2:9)! While we are now children of God, redeemed from our sin and saved by His grace; we need to remember our place at the table. To see this truth more clearly, we can look at how Mark and Luke record the story.

    This story is told in greater detail in Mark 2:13-17, where we see that the host of the event is Levi (another name of Matthew), who is called as a disciple just a few verses before. Luke’s account reveals even more about the event, noting that, after leaving everything behind to follow Jesus, he hosted a great banquet for Him (Luke 5:27-29). If we are looking for application in this passage, I believe this is the primary point: Matthew honored Jesus by inviting sinners to his table. Why did he do this? It is clear from the response of the Pharisees that the guests at the table were not considered honorable. They were deplorable! In any culture, you typically invite attendees to an event that will elevate the guest of honor. What the Pharisees did not comprehend was that Jesus is elevated the most when the sinner is brought into relationship with Him! 

    Jesus explains this beautifully. It is the sick who need a doctor. Imagine how needed, useful, and wealthy medical doctors would be if there were no sickness, disease, or injury! There is no elevation for someone who is utterly unneeded. In the presence of sinners and tax collectors, Jesus is revealed as the most needed person in the room. The salvation offered only by our Great Physician is the healing each person needs more than any other thing!

    When we welcome the sinner to our table, we do not welcome them into our love, mercy, and grace. We do not welcome them into our salvation. We should seek to do as Matthew did. Our focus on sitting with sinners and tax collectors is not for our condescension and humility. It should not rest merely in cultural trends or human definitions of justice, but in pointing people to the presence of Christ. We reach out for the glory of God. We feed for the exaltation of Jesus. We work for the sake of the kingdom and to welcome the lost to hear the call of Jesus to repent and believe. (It’s important to note that in Matthew 25:40, Jesus was speaking specifically about care for His people, not presenting a call to act on cultural definitions of social justice.) 

    This welcome can look like many things. It can be done by physically having someone over for dinner, but this idea resonates more as inviting someone into your life. As we do so, we must ensure that we are not the guest of honor. The “sinners and tax collectors” you invite are not to be the guest of honor either. Your invitation must be more than mere service to them. It must be meant to honor Jesus and bring the lost into fellowship with Him. We are not the main character of the story. It will always be Jesus at our table that makes the largest impact in both our lives and others. Like Matthew, we are simply blessed to know Him, and our lives should eternally reflect our gratitude for His salvation and our passion for seeing other sinners like us enjoy the same relationship. So, who is the Lord calling you to invite to the table – not to meet you, but to meet Jesus?

  • Gospel Fluency

    Gospel Fluency

    An important issue in the church today is gospel fluency in its members. Why do so many believers struggle to share their faith? Many believers confuse fluency with eloquence. But gospel fluency is not about polished speech. It’s about a life transformed by Christ, revealing to the world both the story and results of our redemption through Jesus. It involves learning, living, and loving this good news. 

    The path to gospel fluency begins in the same place for each believer. We must first learn the gospel. One learns the gospel when they hear it proclaimed. In Romans 10:14-17, Paul notes that no one can believe without hearing, and for one to hear, they must have been preached to. What is being preached? It is the gospel of Jesus Christ. It is the fact that man is sinful and fallen (Romans 3:23), that their sin separates them from God (Isaiah 59:2), and because of this separation, there is a need for salvation and reconciliation to God (Romans 5:10). To redeem mankind, God sent his only son Jesus to live a sinless life and serve as the perfect sacrifice for sin (John 3:16). Making propitiation for sin, the death of Jesus satisfied the wrath of God which should have been poured out upon mankind individually in the Judgment (1 John 2:2). But because of God‘s great mercy and love, Jesus not only lived, but died a sinner’s death, was buried, and resurrected again on the third day (1 Corinthians 15:3-8). Through this miraculous act, Jesus made reconciliation between man and God possible for those who would believe (John 1:12). 

    When one hears the gospel presentation with an inclination to respond, Scripture is clear that God is drawing them to his Son. Jesus said no one comes to Him unless the Father draws him (John 6:44). We also know that the Spirit brings conviction (John 16:8). And this is how God redeems sinful man: by calling sinful man into a relationship with Him through the sacrifice of His Son. God made a way for mankind to be fully and eternally reconciled to him. But learning the gospel is just the beginning—true fluency comes when belief becomes visible in the way we live.

    Learning of and responding to the gospel is only the first part of gospel fluency. For someone to be fluent in the gospel, they not only should learn the gospel, but they should also live the gospel. By saying this, I’m not referring to the quote often attributed to Saint Francis of Assisi, “Preach the gospel at all times. Use words when necessary.” It is impossible to share the good news without words! I simply mean that we interact with others in light of the gospel. I also mean that we think of ourselves in light of the gospel. Doing so is transformative. We treat others differently when we do this.

    When I live the gospel, I recognize that I was once a sinner separated from God by my sin – spiritually dead – and an object of his wrath. It is only through the work of Christ that I am made alive and live reconciled to God despite my transgressions (Ephesians 2:1-5). This is a humbling reminder that serves to ground me in my interactions with others. No longer do I look at people through the eyes of my preference, approval, or offense. To live the gospel, I must look at others through the eyes of Jesus Christ looking out from the cross. I must look at others with compassion and mercy, and in like manner, I give myself grace. Rather than live in self-condemnation when sin does occur in my life, I repent, worship, and look to the grace of God to work in my life as it has done time and time again. This is not a license for sin. Rather, it is a constant reminder of the love and mercy of God and drives me to want to share it with others. Learning the gospel introduces us to the idea that a loving God has made a way for sinful man to be reconciled to Him. Living the gospel brings us to a place in which we live like the Lord has done the miraculous in us! This leads us to love the gospel.

    To be truly fluent in the gospel, we must not only love the Lord with all our heart and mind and soul and strength, but we must also love our neighbor as ourselves. Jesus said that both the law and the prophets hang on this idea. We know that the law and the prophets point to the Messiah of God, the lamb slain before the foundation of the world, the son of the living God who gave his life for sinful man. The entirety of scripture points us to the gospel. When we hear the gospel, we have the opportunity to respond, and it is through the grace of God that he gives us faith to do so. This learning of the gospel should not only lead us to live the gospel, but also to love it. Seeing the Lord constantly redeem us and sanctify us causes us to love him all the more. Further, we not only love the work of the Lord in our lives, but we love the work of the gospel in the lives of others as well. This, in a way, is how we partake of that food that the disciples did not know of when Jesus spoke of doing the work of his Father. To love the gospel is to love God‘s work in the lives of ourselves and others.

    We can have the right things to say, but if we do not desire to see others miraculously brought from death to life by the power of the blood of Jesus, we are not fluent in the gospel. We can live lives that reflect the values of Jesus, but if we have not experienced new life in Christ, we are not fluent in the gospel. If we do not love to see God redeem the sinful and lost of the world, what does that say about our experience of this redemption? If we do not want God’s salvation for those in prison, if we do not want God’s salvation for those who persecute us, if we do not want God’s salvation for those who have wronged us; have we lost sight of the depths of God’s great mercy and love seen in the miracle of the gospel of Jesus Christ being proclaimed to a sinner drawn by God to respond? 1 John 4:10 reminds us that it is not we who set the benchmark for love, but God set this standard in sending Jesus to atone for our sin. Our love of the gospel is simply a reaction to the love of God revealed in his gift of salvation. This love is revealed in our sharing the gospel with others, in celebrating the testimony of those born again with passion, and in faithfully pursuing depth in our own walk with the Lord.

    Gospel fluency can be summed up in this way. When we have experienced the gospel, it changes our lives, and it changes the desires of our hearts so that we want others to see and know Jesus in a real and saving way. Gospel fluency has everything to do with the transformation that comes through regeneration in Christ and should be the ultimate goal and work of every believer. It does not require a degree or decades of experience in ministry. Once you have learned it, you can live it. As you live it, you come to love it. So where are you in this process? Still learning, or living and loving it in such a way that others can see Christ in you?

    If you haven’t begun yet, but would like to know more, CLICK HERE. 

  • Discussing Discipleship: Part 3 – The Claim

    Discussing Discipleship: Part 3 – The Claim

    As we continue to look at discipleship, one important aspect that is often overlooked is the claim discipleship holds on the disciple. Too often, it is categorized by actions alone. Bible study, prayer, confession of sin, abstinence from what is considered to be sin, worship, and the sharing of the gospel are all things that should be present in the life of the disciple but each can also be used as mere cult practice, devoid of real relationship with Christ as its instigation. The true disciple does these things because of their commitment to Jesus and by His empowering Spirit with which they have been sealed (Ephesians 1:13). Authentic, historic discipleship is not simply following a leader but the pledging of one’s self to their person and cause. The disciple has become a student of the Master, yielding themselves to their teaching and observing their ways. Jesus’ call to follow Him meant that Simon and Andrew no longer identified as fishermen but as students of Jesus. The same is true for James, John, Philip, Matthew, and the other disciples we haven’t discussed in this series. 

    This claim is more than a namesake. Jesus recognized that God had given the disciples to Him in John 18:9. He teaches them that the world will know that they belong to Him if they love one another (John 13:35). The call to discipleship, when answered, comes with a claim. The disciple pledges to not only follow the Master but to be known as His. Following and belonging go hand in hand. Jesus said, “Follow me” and then immediately followed with “and I will.” Stated another way, Jesus is saying “If you will commit yourself to me, you will receive the benefits of one who belongs to me.” Belonging to Jesus is so much more than a simple, personal decision. Following Jesus is more than behavior modification. For the born-again believer, it’s living in relationship with Jesus to the degree that His life and character impact and influence every action and reaction. Every decision is run through the filter of His counsel. Every desire is sifted through the truth of His Word. 

    This is the living sacrifice Paul speaks of in Romans 12:2. Living, yet forfeited to the Lord. Nearly every New Testament epistle writer identifies themselves as a servant of Jesus. Though John identifies as the “disciple whom Jesus loved” his life’s work for the kingdom reveals that even those closest to Jesus did not exclude them from His claim over their lives. Paul eloquently describes this claim by saying, “Don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price. So glorify God with your body.” (1 Corinthians 6:19-20 CSB)

                Because the disciple belongs to the master, he or she is now an extension of their ministry, carrying the weight of their name. In the case of the believer, this name is the one above them all! When Paul noted that he had studied under Gamaliel in Acts 22:3, he was bringing light to the elite educational heritage he possessed. Gamaliel was well respected amongst the teachers of the day. Paul’s inclusion of his name gave a certain gravitas to Paul’s learnedness and validity to his testimony among the Jews. How much more can the disciple of Jesus understand that their master is the King of Kings and Lord of Lords and that His claim on their lives brings with it the authority of the Son of the Living God?! Jesus tells his disciples that whatever they ask in His name, He will do it for the glory of the Father (John 14:13). Without getting into the different theological takes on this passage, I would point out that this was never a blank check for the disciples to ask for anything they desired. It was about the power of belonging to Jesus and ministering according to His will. As they relented their own desires and submitted to His, they were led to ask for what He wanted and what He willed. Of course, Jesus would do what they asked then! Discipleship isn’t about gaining authority through the Master, but about giving yours up for the sake of His will.

    The claim of discipleship does not simply limit the life and actions of the disciple but elevates them to a place of honor beyond their origins. The disciple hasn’t chosen to be such but has been called to follow. Discipleship therefore cannot be a point of pride or boasting, because they are such because of the call of the Master. Their lives of service are such because they belong to Him. Paul’s invitation to follow or imitate him as he followed Christ (1 Corinthians 11:1) was not an invitation to be his disciple, but to be a disciple of Christ. Peter notes that the example set forth by Christ should lead to us following His steps (1 Peter 2:21). Paul further encourages the believer to adopt the same attitude or mindset as Christ, serving in humble obedience to the Father (Philippians 2:5-8). The Apostle continues this thought and reveals that it was this obedience that exalted Him and made it so that the name of Jesus was above every other name(Vs 9-11). This is the name that claims the believer. It is not the disciple who claims Jesus, but the inverse. Because we are called, we can follow. Because we are called, we can obey. And because we have been called, we have been claimed! Praise the Lord!

    Want to know how to become a disciple? Click Here

  • Discussing Discipleship: Part 2 – The Call

    Discussing Discipleship: Part 2 – The Call

    To truly understand the nature of the call to discipleship, we must unpack what it is and what it is not. The call to discipleship is one to follow a master. This was not a call to simply physically follow, but one to become a trainee or student of the master, following them in teaching and action. This was not a new practice Jesus created but one already established in the culture. That is why the disciples knew what they were signing up for (in initial practice) when they answered Jesus’ call. For this reason, the call must be distinguished from the call to salvation. It is a call to learn and follow. The call to make Christ Lord is one that regards right standing with God the Father and has to do with Christ’s substitutionary sacrifice being applied to impute His righteousness in the stead of the sinner. The call to follow Jesus in discipleship has more to do with the way one patterns their life. This distinguishment is made here to highlight an unfortunate trend in Christianity. 

    Many claim (or live in such a way as to claim) that salvation only changes their eternal destination or standing with God and that Christ’s love, grace, and mercy allow them to live on credit, so to speak. They regard discipleship as optional or simply for spiritual enrichment. However, salvation has two distinguishable but inseparable aspects; repentance and faith. We are saved by faith, but repentance is an evidence that our faith is being put into action. This is addressed well in James 2:14-26. Therefore, the call to salvation is always a call to discipleship. One’s desire to “live like Jesus” or be a “good Christian” does not necessarily indicate regeneration has taken place though. Some desire the benefits of Jesus without desiring to be in relationship and intimate fellowship with Him. There are those who want Heaven but don’t desire to live in His presence on earth. Similarly, there are those who treat Jesus as a guru and attempt to live like Him and according to His teachings, yet never enter into salvation by grace alone, through faith alone, in Christ alone. While these would call themselves disciples of Christ, they have only transformed externally and have not been made a new creation in Christ as Paul teaches in 2 Corinthians 5:17. This is basic behavior modification and is not born out of a desire to know and serve the Son of the living God. These have not experienced life-changing discipleship because they have not answered the life-giving call to follow Jesus. In light of this, we must come to understand that the call to discipleship is one into deeper fellowship with Jesus. This fellowship has the two-fold purpose of the believer knowing Jesus more and in turn, becoming more like Him.

    This call is seen in Matthew 9:9. Here Jesus simply sees a tax collector and says, “Follow me.” It says that Matthew “got up and followed Him.” John’s gospel account records the calling of Philip in a similar manner, noting that Jesus saw Philip and said to him, “Follow me.” (John 1:43) The Gospel of Mark records the calling of James and John, though it does not say that Jesus told them to follow Him. It simply says that Jesus called to them and they left their father in the boat and they followed Him (Mark 1:19-20). Luke’s gospel account gives greater detail of the calling of Peter, Andrew, and the sons of Zebedee but the result is the same, they followed Jesus (Luke 5:1-11).

    This was a call to deep relationship and study. The answering of this call would lead to salvation and discipleship. The important takeaway here is that we are called to salvation and discipleship. We will not experience salvation and be excused from discipleship. We cannot attempt discipleship and assume salvation. Jesus’ call to follow Him beckons us to place faith in Him for salvation and this results in a lifetime of radical submission and service to Him. To pursue authentic discipleship, there must be a yielding to the Master. Just like the twelve He called during His earthly ministry, we too are to drop everything and deny ourselves (our old way of living), take up our cross (accept the death of our old self) and follow Him (Matthew 16:24, Luke 9:23). Have you answered the call?

    Learn more about salvation HERE.