Jesus’ earthly ministry maintained a single purpose and a dominant strategy. His purpose was to glorify the Father by establishing and expanding His kingdom. His method was to make disciples by investing in men who would join this kingdom and live radically committed to continuing its expansion. Following this example, Christian ministry operates along complementary, intertwined themes: worship and discipleship. Last time I focused on the first of these themes and this time I’ll focus on the second.

Some contemporary explanations of church ministry include discipleship as one of four or five aspects. However, setting discipleship beside service and evangelism misunderstands this term altogether. More than just one of many emphases for ministry, disciple-making is the single focus of ministry in the New Testament.

Near the start of Jesus’ earthly ministry, He called twelve men to follow Him. These men, commonly known as the disciples, walked with and learned from Jesus. He clarified and extended the call to countless others during his brief earthly ministry, but his focus would never shift elsewhere. Jesus never shifted from making disciples (or life-long followers) out of this small group of men.

In fact, a more accurate understanding of the New Testament realizes that teaching about subjects like Christian service and evangelism is a facet of discipleship. In other words, for a believer to learn how to use his gifts to edify the Church was part of developing as a disciple, not a separate category of his development. All New Testament exhortations are – in one way or another – for disciple-making

Jesus’ final commission to His closest disciples highlights this primary thrust for ministry.

But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. When they saw Him, they worshiped Him; but some were doubtful. And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

Matthew 28:16-20

Before examining the commission itself, notice the role of worship in this event. When Jesus’ closest disciples saw Him, they worshiped. Finally seeing Jesus in full deity, their reaction fulfilled His single purpose: they worshipped God.

On this foundation of placing ultimate value on God (as manifested in Jesus), the disciples learn their dominant strategy for all future ministry: to make disciples. Much can be written about this pregnant text, but the clear command from Jesus is a call to continue the ministry He started in them. He exhorts them to do what He had done with them.

Therefore, Christian ministry must be patterned after Jesus’ earthly ministry by pointing people to value God supremely and to follow Jesus absolutely. Ministry – and by ministry I mean everything from preaching to ministry coordination to outreach to administration to staff leadership to community involvement to small group Bible studies to pastoral counseling – must lead people to exalt God and follow Jesus.

Jesus’ earthly ministry maintained a single purpose and a dominant strategy. His purpose was to glorify the Father by establishing and expanding His kingdom. His method was to make disciples by investing in men who would join this kingdom and live radically committed to continuing its expansion. Following this example, Christian ministry operates along complementary, intertwined themes: worship and discipleship.

Worship is a popular word in modern Christendom. During what might be called a worship revolution it seems an artist’s odds of selling a million copies of a Christian album increase greatly with the inclusion of this word in the title. At the risk of seeming trendy, worship accurately summarizes Jesus’ purpose. His ministry was devoted to directing men and women to value God above all things making Him the sole Object of their affections. Jesus’ earthly ministry, first and foremost, revealed God so that He might be exalted among men.

The heart of the Prologue in John’s Gospel presents a deeply theological statement about Christ and his ministry. First, Jesus is God. Second, Jesus became a man. Third, Jesus revealed God’s glory. Or more directly, Jesus “has explained” God to us (John 1:18 NASB). His life, and by extension His ministry, was a revelation of God to man so that we might exalt or worship or value God supremely for who He is and what He has done.

Furthermore, Jesus’ prayer on the eve of his crucifixion makes this truth abundantly clear.

¹When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, ²since you have given him authority over all flesh, to give eternal life to all whom you have given him. ³ And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. ⁴I glorified you on earth, having accomplished the work that you gave me to do. ⁵And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

John 17:1-5 (ESV)

The path through Jesus’ opening of this prayer informs our understanding well. First, Jesus’ desire for God’s glory is evident (see verses 1 and 4 respectively, “glorify your Son that the Son may glorify you” and “I glorified you on earth”). Second, Jesus made God known in the world by giving eternal life. He gave “eternal life” to people and this life was a relationship with the Father through the Son (see verse 3). Third, this two-part task of revealing God and reconciling people to Him was the “work” of Jesus. Verse 4 is the summation of his thought as therein Jesus combines his purpose (to glorify God) with his work (to give eternal life to men).

Jesus’ ministry, therefore, revealed God and called people to know and value Him (and his ways, his love, his kingdom) above everything else in life. All genuine Christian ministry will follow this pattern by leading people to know and value God above everything. Ministry that elevates people is not Christian ministry. Ministry that caters to earthly desires is not Christian ministry. Ministry that is distracted by temporal concerns is not Christian ministry. Christian ministry, first and foremost, exalts God.

Moreover, Christian ministry must be judged by the degree to which it exalts God. Does it make known the truth about Him? Does it encourage people to amazement at His greatness? Does it explain His character? Does it foster worship of God? Does it call people to value God above their lives, their families, their jobs, their possessions, and their hobbies?

People often wrestle with the idea of God sending His Son Jesus to live on earth and die for sin. If God is all powerful, why would God choose this method for “saving” people? Why not “just forgive” people? Or why not do it another way? Why Jesus?

The Bible offers a simple answer to these difficult questions: Jesus’ coming and dying provided the ONLY sufficient solution to an infinite problem. Thus far I introduced two important aspects of God’s nature and the obstacle created by man’s sin. Last time I explained that in this world three realities are colliding: God’s perfection, man’s imperfection, and God’s love. This collision brings God to the point of finding a way to satisfy His perfection and love in the face of man’s sin.

Again, His solution satisfies four necessary requirements.

1.      The need for a sacrifice.

2.      The need for a human sacrifice.

3.      The need for a perfect human sacrifice. Again, the sacrifice is required because of God’s absolute perfection. If the sacrifice was not perfect, it could not have accomplished its purpose. The primary reason I cannot die for the sins of my neighbor or brother or children is that my death will only pay the penalty for my own sin. I cannot die for you because even if I tried I would only be dying for myself. Imperfection cannot be offered as a means of satisfying God’s perfection. Thus, imperfect people are disqualified from being a sacrifice for other people’s sin.

4.      The need for a perfect person to make the perfect human sacrifice. Similarly, if the person offering the sacrifice is imperfect, he taints the sacrifice. Again, the sacrifice must be perfect or it tarnishes God’s perfection. So in order to preserve the purity of the sacrifice, it must be offered by a perfect priest.

So… why Jesus? Only Jesus could satisfy all four conditions. He could die as a sacrifice. He could die as a human sacrifice. He lived a sinless life so He could die as a perfect human sacrifice. He offered Himself by dying willingly so the sacrifice would not be tainted by a human priest.

Romans 3:26 summarizes that Jesus died “so that [God] might be just and the justifier of the one who has faith in Jesus.” In a way He could never accomplish without Him, God satisfies His justice and His mercy perfectly in the death of Jesus.

Why Jesus? Because there is NO OTHER WAY!

People often wrestle with the idea of God sending His Son Jesus to live on earth and die for sin. If God is all powerful, why would God choose this method for “saving” people? Why not “just forgive” people? Or why not do it another way? Why Jesus?

The Bible offers a simple answer to these difficult questions: Jesus’ coming and dying provided the ONLY sufficient solution to an infinite problem. Last time we began the answer with two important aspects of God’s nature and the obstacle created by man’s sin.

Before we can address the solution to this quandary, we must establish man’s contribution to the problem more firmly. Most people are happy to accept an infinitely perfect and loving God, but they fail to see the real problem introduced by man. Their misunderstanding of the situation emerges from a failure to grasp sinfulness.

From Adam forward all men and women have rejected God and His standard of perfection. Even if you believe that people are basically good, you must admit that even the basically good people aren’t perfect. All people – by virtue of their imperfection – raise an obstacle between themselves and God because their imperfection contradicts God’s perfection.

On the basis of God’s absolute perfection and man’s inability to maintain absolute perfection, every person is separated from God. Thus, three realities are colliding: God’s perfection, man’s imperfection, and God’s love.

God wants to know us, but He must deal with our sin. He has three options.

1.      He could forget about humans altogether and move on.

2.      He could ignore our sin and accept us anyway.

3.      He could find a way to satisfy His perfection and His love.

The first two options present additional problems because each forces God to offend one of the two aspects of His nature I introduced last time. The first requires Him to ignore His love. The second requires Him to ignore His perfection. Therefore, the rest of the answer to our original question (Why Jesus?) centers on God’s plan for satisfying His perfection and love.

More to come…

People often wrestle with the idea of God sending His Son Jesus to live on earth and die for sin. They ask questions like: If God is all powerful, why would He choose this method for “saving” people? Why not “just forgive” people? Or why not do it another way? Why Jesus?

The Bible offers a simple answer to these difficult questions: Jesus’ coming and dying provided the ONLY sufficient solution to an infinite problem.

The answer begins with God and two important aspects of His nature.

God is perfect. His every thought is perfect. Every action from Him is perfect. He can only exist in perfect places. Perfection is not merely a standard of activity that God must maintain; rather, perfection is an attribute of God. He cannot ignore perfection or act in a way that contradicts it because doing so contradicts His nature. In other words, for God to ignore His perfection in any way destroys His God-ness. An imperfect “god” is no “god” at all.

Again, God is perfect. If He settles for less than perfection, He will stop being God.

God is love. With an undying and infinite love, God loves people and wants to bring them close to Him. He longs to welcome people to Him. Love is not a standard of activity that God must maintain; rather, love is an attribute of God. He cannot ignore love or act in a way that contradicts it because doing so contradicts His nature. In other words, for God to ignore His love in any way destroys His God-ness. An unloving “god” is no “god” at all.

Again, God is love. If He settles for less than love, He will stop being God.

As attributes of God, therefore, both perfection and love must be upheld at all times. One cannot dominate or destroy the other. He cannot ignore one to satisfy the other. Both are completely true of God at all times.

Thus, the infinite problem emerges from the fact that people are imperfect. Even though God loves us, by virtue of His “God-ness” He cannot just ignore our imperfection. Again, if He allows imperfection, He stops being God. At the same time, God cannot just ignore us. If He fails to love, He stops being God.

So our sin creates a barrier for God. He must overcome the imperfection of our sin if He is to maintain His love for us. This barrier is the first step to understanding, Why Jesus?

More to come…

The last three posts began to answer a simple, yet critical question. What are the essential elements of the gospel?

The Gospel is the message of God’s plan and work to save sinners from His wrath and bring them into a relationship with Himself through the work of Jesus Christ and the offer of that gift to all who will turn from sin and trust in Christ.

This very pregnant sentence demands unpacking so I began commenting on each phrase. Thus far we have made six statements. First, the “gospel” has a singular definition. Second, the “gospel” is a message or a definitive collection of concepts that relate a specific joyous announcement. Third, the “gospel” relates God’s plan. Fourth, the “gospel” tells of God’s work. Fifth, the “gospel” tells of God’s work to save. Sixth, the “gospel” offers salvation to sinners. Seventh, the “gospel” offers salvation from God’s wrath. Eighth, the “gospel” tells of God’s work to bring sinners into a right relationship with Himself.

Ninth, the “gospel” tells of the “work of Jesus Christ.” God’s work to save was accomplished through the life, death, and resurrection of Jesus. He is only way to salvation thus the message about salvation must center on Him and His work.

Tenth, the “gospel” offers a gift. This message announces the solution to the deepest problem in our soul (our separation from God because of our sin). And this gift is FREE. It requires no work or merit. In fact, any attempt to earn the gift prevents a person from receiving it.

Eleventh, the “gospel” offers a gift to “all.” The only requirement for eligibility is to be a human being.

Twelfth, the “gospel” invites a person to repent from sin. Repentance is a change of mind resulting in a turn from sin. To receive the gospel a person must reorient their will away from sin. Don’t misunderstand, however, repentance is not work or merit. Rather it is a reaction to sin by a person who hears and believes the gospel.

Thirteenth and finally, the “gospel” offers a gift that is received by faith. In other words, faith is the means by which God appropriates salvation. The work of Jesus to cover our sin and reestablish our relationship with God is only applied to persons who trust fully in Christ. This trust is beyond mental acknowledgement of facts about His life, death, and resurrection. Faith in Jesus is life-altering causing us to rely solely on the work of Jesus to deal with our sin and to surrender absolutely to follow Him at any cost. When a person places his faith in Jesus, God applies Jesus’ work to him and saves him.

Therefore, the gospel is the message about salvation for salvation.

Again, read these statements and consider your beliefs regarding the gospel because this message lies at the heart of what it means to be “Christian.”

More than two months ago I introduced a book that deals with seven important topics promising to address each of them in turn. Having written about the first two (truth and evangelism), I come now to #3: the gospel.

With much contemporary debate and misunderstanding about salvation, my goal through these entries is to answer one question. What are the essential elements of the gospel?

Also, please don’t lose sight of our goal with this series and with what will be several entries about the gospel… “I want to challenge you to consider your beliefs regarding seven topics (and now ‘the gospel’) because they provide a foundation for your understanding of Christianity and the Church.”

The Gospel is the message of God’s plan and work to save sinners from His wrath and bring them into a relationship with Himself through the work of Jesus Christ and the offer of that gift to all who will turn from sin and trust in Christ.

This very pregnant sentence demands unpacking. And thus we will over the course of a few entries expound upon the phrases of this important definition. (I’ll try to keep track of my first, second, third, etc. as we move along, but I make no promises.)

First and obvious, the “gospel” has a singular definition. Much of the current discussion about the gospel is an attempt to circumvent any negligible definition. The gospel has become something of a moving target that bends and flexes as we roam along from culture to culture and society to society. However, biblical revelation is our guide to all matters of faith and practice and it most certainly provides a single definition. Thus, one can only embrace or share the ‘gospel’ when he or she has rightly identified it.

Second, the “gospel” is a message or a definitive collection of concepts that relate a specific joyous announcement. Often called the good news, the gospel tells a distinct story. Thus, one can only embrace the gospel as good news when he or she has heard and understood a specific message.

⁵⁷As they were going along the road, someone said to him, “I will follow you wherever you go.” ⁵⁸And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” ⁵⁹To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” ⁶⁰And Jesus said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.” ⁶¹Yet another said, “I will follow you, Lord, but let me first say farewell to those at my home.” ⁶²Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”

Luke 9:57-62 (ESV)

By today’s standard, Jesus would make a lousy evangelist. It seems pastors and churches are dressing-up the gospel and ‘pitching’ salvation like salesmen.

Listen closely to the average evangelistic sermon or witnessing encounter and all you hear is a string benefits that will follow if a person will just pray a specific set of words. Jesus sounds more like the last pathetic soul on the playground hoping to be picked or a lottery ticket than the reigning Son of God.

C’mon, pick him. He really loves you. He’s a nice guy. He can help you out. He can give you more than you’ve ever dreamed. He’ll bless the fool out of you if you’ll just give him a chance.

While the blessings that come from knowing God through Jesus exceed the wildest imaginations, Jesus never used blessings as a carrot to invite men and women to follow him. In fact, he often used the costs associated with following him to test whether a person was truly interested in God’s Kingdom.

In this text from Luke 9, notice what a terrible salesman Jesus is as he interacts with three potential disciples.

He tells the first guy that following him could very well leave him poorer than foxes and birds.

He tells the second guy that following him would mean foregoing the family fortune. (The issue in verses 59-60 was not the imminent burial of his dad, but the eventual burial of his dad at some point in the future. It seems the guy wanted to wait for his inheritance first.)

He tells the third guy that following him would mean a trusting God for provision and not family support.

Sounds like Jesus forgot to tell them the good part. Or maybe he did tell them the good part. That following Jesus is the most difficult yet glorious path in life.

In the spirit of the season, here’s an old truth from J.I. Packer on Christmas.

“The really staggering Christian claim is that Jesus of Nazareth was God made man – that the second person of the Godhead became a ‘second man’. . . . This is the real stumbling block in Christianity. It is here that Jews, Muslims, Unitarians, Jehovah’s Witnesses . . . have come to grief. It is from misbelief (sic), or at least inadequate belief, about the Incarnation that difficulties at other points in the gospel story usually spring.”

J.I. Packer, Knowing God, 53-54.

Did you catch that the Incarnation is “the real stumbling block in Christianity”? In other words, for many of the almost-Christian religions heresy begins at failing to embrace the biblical claim that Jesus was fully God and fully man.

“The Incarnation is in itself an unfathomable mystery, but it makes sense of everything else that the New Testament contains.”

J.I. Packer, Knowing God, 54.

So Christmas presents us with an incomprehensible truth upon which Christianity hinges. Namely, that the baby born in the stable and laid in the manger was at the same time God and man.

While I trust this statement will not sound ‘new’ to most of you, I hope it compels you to marvel for two reasons.

1. God accomplished a mind-blowing feat in Bethlehem by squeezing all of His God-ness into a human body. Now that’s impressive.
2. While Christmas seems like a happy time, it is incredibly controversial because it makes such a pivotal claim about Jesus. And this claim ultimately separates true believers from false ones.

So Merry Christmas… or should I say, “Happy Incarnation!”

The following is a classic paragraph from C.S. Lewis great book, Mere Christianity. In it he provides a succinct objection to the position that Jesus was merely a great moral teacher.

If you have never read much of Lewis’ work, this quote exposes the genius and clarity of his writing. Perhaps better known in our culture for his The Chronicles of Narnia, modern readers would do well to invest several hours into digesting this book. I only hope this quote whets your appetite for more.

Enjoy.

“I am trying here to prevent anyone saying the really foolish thing that people often say about Him: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.’ That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic – on a level with the man who says he is a poached egg – or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.”

C.S. Lewis, Mere Christianity (Collier Books: New York, 1986), 40-41.