You Believe Correctly, but Are You Behaving Correctly?

As Christians, we have been given the most amazing treasures imaginable: the love of God, forgiveness, reconciliation, redemption, and promises of glory. In all the other major Faiths of the world, people live with the tension of not knowing what their post death experience will be. Hindus and Buddhists live knowing they will be returning to this planet in some reincarnated lifeform and social status, determined alone by karma, an impersonal, uncaring force. Muslims keep doing all that is religiously required of them, hoping the literal scales of Allah will tip to the “good” and paradise will be their destiny, otherwise, an eternal hell awaits them. Even Jews can only hope they have lived good enough lives that Yahweh will judge them worthy of paradise. In these religious traditions, there are literally billions of people hoping that, by the time they die, they will have done enough good works to have a positive outcome in their experience after this life.

Not so for us who embrace Christ. Because of the teaching of the Bible, we understand that our sins have separated us from God…all of us. We understand that we deserve condemnation and that no amount of good works could ever “buy” us a place in heaven. We understand that hell is real and that we deserve to go there. However, we also know that God’s grace is real, that his love for the people of this planet is true, and that he has intervened on behalf of every human being he has ever created. We know and believe that he sent his one and only Son, the Lord Jesus, to become sin for us that we might become the righteousness of God. For all who embrace and confess the holy life, sacrificial death, and bodily resurrection of the Lord Jesus Christ, redemption from sin and reconciliation with God is real. We know that we have been declared forgiven and justified, and that when we stand before God, heaven will be opened to us…not because of our own righteousness, but because of the righteousness the Lord Jesus has graciously given to us.

Followers of other religions—Hindus, Buddhists, Muslims, and even Jews, as well as members of pseudo-Christian groups like Jehovah’s Witnesses and Mormons, can only dream about the kind of grace, mercy, kindness, and goodness that has been freely expressed to us who have embraced the true gospel. What we take for granted, they have to earn, always hoping they’re doing enough. Let’s face it though, the sad irony is, many Hindus, Buddhists, Muslims, and Jews live much more disciplined, devout, and honorable lives than do many Christians.They know their destiny depends on it, while we know our destiny depends on Christ–consequently, the spiritual anxiety they experience, we do not. In truth, we should be living far more disciplined and sacred lives than all of them, not because of the anxiety of earning favor, but because of the gratitude that should be pouring from us…however, the painful truth is, many of us do not. Though good works certainly do not save us, we were saved to do good works as a testimony to others about the goodness and grace of God and as an expression of our love for him and obedience to him. 

In our Faith, we strongly emphasize the necessity of believing the right things, an important endeavor for sure. Yet, equal time should be given to behaving the right way, but here we are often negligent (and the world loves to point this out). What we believe and how we behave are the blood and breath of the true Christian experience; Jesus expects us to know what he commands (believing the right things) and to obey what he commands (behaving the right way). Otherwise, as unnerving as it sounds, we may be embracing a faith that cannot save us (see James 2:14-26).

Never can a Christian who believes the right things say salvation must be earned, but never can this same Christian say nothing is required of the one who is saved. Once the choice to follow has been made, the new believer must be intentional in his devotion to Christ Jesus (to know him) and nurture his desire to please him (to obey him). This issue of placing faith and works in a balanced, symbiotic relationship can be a real struggle for believers. On one hand, the New Testament is brimming with the theology of justification by faith alone, while on the other hand, it abounds in passages related to necessary good works. Someone once said, “Faith alone saves, but the faith that saves is never alone.”

A faith confessed with no works expressed is a misrepresentation of the very nature of Christianity. Christians alone, of all the religions of the world, carry the greatest treasure ever to be entrusted to humanity: The gospel of Jesus Christ. This is an astronomical responsibility, no doubt, yet, it was not given to us only to protect from the world, but to project in the world; Jesus commands us to obey him and take this message of faith and obedience to the ends of the earth (Matthew 28:18-20).

In the evangelical world, following Christ is typically framed in the context of personal relationship. We are told God loves us and that he sent Jesus to die for our sins so we could live with God in heaven forever. We are told about grace and forgiveness. We are told God has plans for us, good plans…plans for our prosperity and joy. It all sounds so wonderful, so beautiful, so…easy. Sometimes when I hear the gospel preached, it reminds me a bit of someone trying to sell memberships to a gym…lots of excitement and encouragement about the guaranteed results, but very little is mentioned about the hard work, daily discipline, and lifestyle change that is inevitably necessary if these “guaranteed results” are really going to happen. 

I certainly believe it is right to speak of the gospel in terms of relationship with the Lord Jesus, this is a biblical essential in our reconciliation to God through Christ. However, there are many kinds of relationships; the typical relationship model that has been embraced, endorsed, and promoted in our culture over the last many decades is one that is characterized by happiness and personal fulfillment (as indicated by the term “self-actualization” popular in our culture). Unfortunately, when relationships are built on such a self-oriented foundation, they often fail. When Christians are birthed and raised (spiritually speaking) in a religious milieu which contextualizes our relationship with Jesus Christ in similar ways, it is no wonder so many of us who follow him believe his primary desire for us is health, wealth, and happiness.

The words “personal relationship” cannot be found in the New Testament, but the concept certainly can. As I said above, a personal relationship with the Lord Jesus is essential for a true, vital, and authentic Christianity (see John 15:4-8, for example). Yet, it is the nature of our relationship with him that often seems misunderstood. We generally emphasize the friendship of Jesus, or the gentle shepherd imagery, but in the New Testament, the prevailing relationship concepts between Jesus Christ and his followers always place him in a strong, superior role, while placing us in the clearly subordinate role, such as master/slave, teacher/disciple, Lord/subject, shepherd/sheep, and so on. These are indeed relational terms, but they are relationships with clearly defined roles that express inequality, something with which we don’t always do so well.

The truth is, Jesus did not invite people to a mere relationship, he called people to obedience, and through that obedience real relationship happened, and disciples were born. Nowhere in all of the teaching of Jesus does he offer a relationship apart from discipleship. Even in the wonderful passage in John when Jesus tells his disciples he considers them his friends, this friendship is still contingent on their obedience: “You are my friends if you do what I command. If you love me, you will obey what I command” (see John 15:14; 14:15). 

Jesus’ expectation of obedience wasn’t just for the twelve disciples, but rather for “whoever” and “anyone” who would follow him, “Whoever has my commands and obeys them, he is the one who loves me” (John 14:21), “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. He who does not love me will not obey my teaching” (John 14:23-24), “If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love” (John 15:10).

We are indeed deeply loved by God; while we were yet sinners, he sent the Lord Jesus to die for us…this is a mighty proof of his proactive and enduring love. And, we are indeed saved by grace through faith alone, not one single thing do we contribute to our own salvation. Yet, we are saved to serve, sacrifice, and, yes, suffer (if it is God’s will for us). God is committed to transforming us into the image of his Son, the Lord Jesus, and he will use all things necessary to do this, “And we know that God works all things together for the good of those who love Him, who are called according to His purpose. For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers” (Romans 8:28-29). When obedience to God’s will and Word is at the center of our daily lives, we will know we are being conformed to the image of his beloved Son, for this was the attitude of Jesus, “My food is to do the will of Him who sent Me and to finish His work” (John 4:34, for example).

As we count the cost of becoming a true, biblical follower of Jesus Christ, it can feel daunting, but countless millions of people for two thousand years have picked up their crosses and followed Jesus—the fact that you and I are having this discussion now is a testimony to their faithfulness. Here we are, two millennia later, on a continent that had yet to be discovered (North America) and speaking a language that had not yet been created (English) considering what it means to follow Jesus Christ—what an amazing proof of God’s sovereignty and the perseverance of his children!

Remember, what God calls us to do he also enables us to accomplish. The people of God have always done hard things by the strength that comes through him alone, “‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty’” (Zechariah 4:6). The apostle Paul, who likely suffered more than any follower of Jesus, relied on this promise from God, “My grace is all you need. My power works best in weakness” (1 Corinthians 12:9). Paul encourages other believers with these words, “No trial will come your way that is not common to all people—God is faithful; he will not let you be tested beyond what you can manage, he will always provide what you need to endure it” (1 Corinthians 10:13).

Through many trials and much suffering for nothing more than preaching the gospel, Paul could still write these words from his dismal Roman prison cell, “That is why I am suffering here in prison. But I am not ashamed of it, for I know the one in whom I trust, and I am sure that he is able to guard what I have entrusted to him until the day of his return” (2 Timothy 1:12). The apostle Peter also tells us that as we suffer patiently, we are following in the footsteps of Jesus, “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps” (1 Peter 2:21). Jesus himself humbly bore his cross, “He was humble and walked the path of obedience all the way to death—his death on the cross” (Philippians 2:8).

As we walk the path of humility and obedience, bearing our cross and striving to fulfil that for which we have been saved, Jesus strengthens and encourages us with these words, “Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. Teach these new disciples to obey all the commands I have given you. And be sure of this: I am with you always, even to the end of the age” (Matthew 28:19-20). Let us embrace the examples set by Jesus, Peter, Paul, all the other New Testament authors, as well as all of the brothers and sisters through the ages and count the cost of following Christ, pick up our crosses daily, and continue the work they all embraced and carried forward.



Unity in the Body of Christ – A New Testament Survey

The New Testament is brimming with calls and commands for unity. In fact, it is difficult to find a value more highly prized. The unity that Jesus and the apostles call for is deeply rooted in the relationship between Jesus and his Father. The following verses illustrate the kind of unity modeled by the Lord and expected of his Church.

Jesus’ most straightforward assertion comes in John chapter ten, “I and the Father are one” (John 10:30). Later, Jesus says his miracles are evidence of his unity with his Father, “Believe the miracles, that you may know and understand that the Father is in me, and I am in the Father” (John 10:38). Elsewhere, he says, “Don’t you believe that I am in the Father, and that the Father is in me? It is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves” (John 14:10-11).

In what is called Jesus’ “high priestly prayer” in John 17, the entire prayer is laced with our Lord’s desire for unity,

“Father, just as you are in me and I am in you, may they be in us also. May they be one just as you and I are one; I in them and you in me. Father, I ask that those you have given me to be with me where I am, so they can see my glory, the glory you have given me because you loved me before the creation of the world” (John 17:21-24).

Over the last decade, many leaders in the Church have placed a renewed emphasis on community; that is, Christians living as a community of faith bound by a common purpose, vision, and passion. This is a welcomed development, of course. Yet, as I read material related to community within the Church, I am struck once again by the absence of covenantal concepts. When we consider Bible history, covenant did not simply provide the framework for the vertical relationship between God and humanity, it also provided the horizontal bond between those within the covenant.

The people of Israel, by choosing to enter the covenantal relationship offered by God through Moses and later Joshua, agreed to a corporate lifestyle that was based on and regulated by the stipulations (laws and decrees) of the covenant,

Joshua said to the people, “If serving the LORD is what you want, then choose for yourselves who you will serve…as for me and my household, we will serve the LORD.” All the people said to Joshua, “We will serve the LORD our God and obey him.” That very day Joshua made a covenant for the people, and there at Shechem he drew up for them decrees and laws (Joshua 24:15, 24-25).

It was this covenant that would become their national identity and would define every element of their lives: what they would eat, what they would wear, how they would worship, how they would use their resources, even their calendar was designed around the stipulations of the covenant (see Exodus 20; Deuteronomy 5). The covenant created a community, a people with “common unity.” The covenant laid out behavior that was expected of all, as well as consequences for neglecting or rejecting these covenantal obligations (see Leviticus 5:1-13; 24:10-17 for example).

Because this covenant between God and Israel was a corporate covenant, that is, a covenant with the entire nation, virtually all of God’s dealings with Israel were on the national level rather than the individual level. There were exceptions, of course, but by and large, when the nation as a whole dishonored the covenant, the entire nation suffered the consequences, even the righteous. Conversely, when the nation as a whole honored the covenant, everyone shared in the blessing, even the wicked. Therefore, it was entirely appropriate for the Jewish people to hold one another accountable, to encourage covenant honoring behavior, and to chastise behavior that dishonored the covenant. This is the necessary infrastructure of a functional community.

Images of Unity

Christians in our culture make the mistake of identifying their relationship with God as a primarily individual experience disconnected from the behavior and choices of other Christians. Though it is true that each of us make the independent choice to follow Christ and each of us will give an account before him for our own life (see Romans 14:12), nevertheless, like Israel in the old covenant, every individual is an essential part of the whole, and therefore can have an impact on the whole (as will be addressed further below). The language for the Church most often used in the New Testament is clearly that of a mutual interdependence on one another and total dependence on God; we are living stones making up the new “temple” of God with Christ as the cornerstone, and we are the various parts of a body with Christ as the head.

In Ephesians and Corinthians, Paul uses the imagery of the temple to express our interdependence. Unfortunately, in English we have no convenient way of translating the Greek’s second person plural pronoun, so we often interpret these passages to be individualistic rather than corporate, as intended. In other words, in English, when we say “you,” we could be referring to an individual, such as, “I love you, my friend,” or to a group, “I love you, my friends.” If we were in a group, without the qualifier “my friend” or “my friends,” we would not know which was intended by the speaker. In the Greek of the New Testament, the two “yous” in these sentences are different words—similar to the way a southerner might say, “I love you,” or “I love y’all.”

With this in mind, we will replace the plural “yous” with the phrase “the Church” to better understand what it is Paul intends,

“Don’t you know that the Church is God’s temple and that God’s Spirit lives in the Church? If anyone destroys God’s temple, that is, the Church, God will destroy him; God’s temple is sacred, and the Church is that temple” (1 Corinthians 3:16-17).

In this passage, Paul is warning that teachers who come into the Church and do it harm will be judged by God, just as anyone who desecrated Solomon’s temple in Jerusalem (see 1 Corinthians 3:1-23). Unfortunately, because of the lack of a second person plural “you,” this passage is often assumed to be discussing our need to take care of our own body—a worthy endeavor, but not the point of this passage. Elsewhere, as Paul is encouraging his Gentile followers to have confidence in their place in the Church, he writes,

“…all of you Gentile members of the Church are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him, all of you are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:19-22).   

Peter uses this same imagery, “As you* come to him, the living Stone—rejected by men but chosen by God and precious to him—you* also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4-5; * = “you” plural pronouns).

In the new covenant, the Church is the temple of the living God. The temple of the old covenant was destroyed by the Romans almost two thousand years ago, but the temple stones Peter refers to, living stones, will remain forever. Elsewhere, Peter refers to the Church as a “chosen people,” a “royal priesthood,” and a “holy nation,” all corporate terms (see 1 Peter 2:9).

The corporate nature of the Church is especially clear when Paul employs his favorite analogy for the Church: the body of Christ,

“The body is one whole entity, though it is made up of many different parts. So it is with Christ; his body, so to speak, is not made up of one part but of many parts—God has arranged the parts in the body, every single one of them, just as he wanted them to be. Therefore, there should be no division in the body, but all of its parts should have equal concern for one another other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. Now you are the body of Christ, and each one of you is a part of it” (1 Corinthians 12:12, 14, 18, 25-27). 

Earlier, Paul writes to the Corinthians that the communion elements themselves are a visual reminder of the unity of the body of Christ, “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf” (1 Corinthians 10:16-17).

All of this imagery is intended to affirm the notion of community. The Church is a living organism with every microbe innately connected to another, and forever mutually dependent. Unfortunately, we are more often than not like the “Push me-Pull me” llama of Dr. Doolittle, absolutely inseparable and entirely dependent on one another, but always trying to go in different directions. This is a consequence of failing to understand the covenant that binds us together and establishes our corporate purpose. We fail to live under the universal obligations our Lord places on us, because we do not live within the context of the new covenant he established.

Unity as Our Priority

The opposite of community is disunity. Disunity generates “hatred, discord, jealousy, selfish ambition, dissensions, factions, envy,” and so on (see Galatians 5:20). Consequently, the work of the Church often moves in millimeters rather than miles. Unity, on the other hand, generates purpose and success, whether in a marriage, a sports team, or a church. Our unity is a testimony to the reality of Jesus Christ, and the Father’s love for his people (see John 17:23). This is why such emphasis is placed on unity in the New Testament. When believers are intentional about being of one mind and heart, the potential for division is greatly minimized and the work of God in the world is expedited. Consider these passages:

Jesus prayed, “May they be completely unified so the world will know that you, Father, sent me and that you have loved them just as you have loved me” (John 17:23).

“May God, who enables perseverance and gives encouragement, bring to you a spirit of unity among yourselves as you follow Christ Jesus, so that with your love and your words you will glorify the God and Father of our Lord Jesus Christ” (Romans 15:5-6).

“I beg to you in the name of the Lord Jesus Christ, my friends, that all of you be in agreement with one another so that will not be divisions among you and that you may be perfectly unified in mind and thought” (1 Corinthians 1:10).

“Try desperately to keep the unity of the Spirit, committed to peace with one another. There is one body, one Spirit, one Lord, one faith, one baptism, and one God and Father, who is over all, through all, and in all. To each one of us Christ has given grace to prepare us all for works of service, so that the body of Christ may be built up until we all reach unity in the faith and knowledge of the Son of God” (Ephesians 4:3-7, 12-13).

“Put on love over every other virtue, because it binds them all together in perfect unity. Let the peace of Christ rule in your hearts, because you were called to be at peace with one another, members of one body” (Colossians 3:14-15).

“Finally, my friends…strive for perfection, I am begging you, be of one mind and live in peace. And the God of love and peace will be with you” (2 Corinthians 13:11).

Just as Jesus commanded his disciples to love one another because all people would know they were his disciples by doing so (see John 13:34-35), his final prayer for them prior to his arrest was steeped with the desire for unity, not just for his immediate disciples, but for all who would eventually come to be his disciples as well,

“My prayer is not only for these men, but for all of those who will believe in me through their message. I pray, Father, that all of them will be one, just as you are in me and I am in you. May they also be in us so the world will believe that you were the one who sent me. I have given them the glory you gave me, so they will be one as we are one: I in them and you in me. May they be brought to total unity so the world will know that you sent me and that you have love them, just as you love me” (John 17:20-23).

Paul also recognizes the fact that unity is a testimony to the unbelieving community, “Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life” (Philippians 2:14-16).

A community that is characterized by mutual care and service is a powerful witness in a narcissistic world. Consider Luke’s testimony regarding the early Church and its witness through unity,

“All the believers met together and shared everything, even selling their possessions and goods, so they could give to anyone what he needed. They did this every day, right in the temple courts. They shared meals in their homes and ate together with sincere hearts and full of joy, praising God and enjoying the favor of everyone” (Acts 2:22-47).  

We live in a very divisive world, gender divisions, racial divisions, ethnic divisions, national divisions, political divisions, religious divisions, socio-economic divisions, and a myriad of other divisive issues, including people who will launch into fights over something as innocuous as sports. How powerful our witness would be if the Church could overcome these worldly divisions and choose unity despite the fact that we are made up of different genders, races, ethnicities, nationalities, political persuasions, denominations, and social statuses. Many of you may have serious doubts about this possibility, I confess I do as well, nevertheless, unity is a command to be obeyed; therefore, each of us who understand this must do our part in being Christians of peace and unity. Jesus will be honored by our efforts and we will kneel before him in confidence one day.

Protecting Unity

In the New Testament, unity is something to be relentlessly pursued and carefully protected. Division is to be addressed immediately and effectively. Church discipline, for the protection of the whole, is regularly discussed and practiced. As Paul warns the Corinthians—a little yeast remaining in their church will eventually affect the whole. The following passages discuss the protection of unity. The first comes from Jesus who outlines the process of addressing division among believers; the remaining passages come from the apostles as they seek to keep unity in the churches they are caring for:

“If another believer sins against you, go and explain what he did, just between the two of you. If he listens to you, you have restored your relationship, but if he will not listen, take one or two others along with you, people who know the actual story. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as unbeliever” (Matthew 18:15-17).

“I’m urging you, friends, to watch out for people who cause divisions and put obstacles in your way, things that are contrary to the teaching you’ve learned. Stay away from them; people like this are not serving our Lord Christ, but their own ambitions. By smooth talk and flattery they deceive the minds of naive people” (Romans 16:17-18).

“I am actually hearing reports that you are allowing sexual immorality among you, and of a kind that does not occur even among unbelievers: A man is having an affair with his stepmother…and you are proud of how open-mined you are! You should have removed this man from your church and be grieving! When you gather in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, hand this man over to Satan, so that his sinful nature might be destroyed and his spirit saved on the day of the Lord. Your boasting is not good! Don’t you know that a little yeast works through the whole batch of dough?” (1 Corinthians 5:1-2, 4-6).   

“I am writing you to tell you not associate with anyone who calls himself a Christian, but is sexually immoral or greedy, an idolater or a slanderer, an alcoholic of a swindler…don’t even eat with these people”  (1 Corinthians 5:11).

“Listen, if any of us or even an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! I’ve already told you this, but I’m going to say it again, if anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Galatians 1:8-9). 

“In the name of the Lord Jesus Christ, we command you, friends, to keep away from every Christian who is a lazy slacker and does not live according to the teaching you received from us” (2 Thessalonians 3:6).  

“If anyone refuses to obey what we’ve written here, take special note of him; do not associate with him, in order that he may feel ashamed. Don’t consider him an enemy but warn him as a brother” (2 Thessalonians 3:14-15).

“Timothy, stay in Ephesus so you can command certain people to stop teaching false doctrines and quit devoting themselves to myths and endless genealogies. These things encourage controversies rather than the work of God—which is by faith. The goal of your command must be a love that comes from a pure heart, a good conscience, and a sincere faith. Some have drifted from these and turned to meaningless talk. They want to be teachers of the law, but they don’t know what they’re talking about or what they so confidently affirm” (1 Timothy 1:3-7).  

“People like this appear to be godly, but they deny its power. Have nothing to do with them. They are the kind who worm their way into homes and gain control over oppressed women; they are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to acknowledge the truth” (2 Timothy 3:5-7).  

“Warn a divisive person no more than twice, then have nothing to do with him. You can be sure that people like this are warped and sinful, and self-condemned” (Titus 3:10-11).

The issue of Church discipline is beyond the scope of this article, nonetheless, these passages clearly illustrate how intentional the Church was about maintaining unity in order to protect the believing community.

Unity Through Mutual Obedience 

Community results when followers of Christ are mutually obedient to the commands and instructions recorded on virtually every page of the New Testament. Though we as modern American Christians do not like to think in the context of laws and commands (with consequences attached), laws and commands are the very fiber of any successful business, nation, and yes, religion. We have come to believe that the passing of the old covenant meant the passing of divine obligations and consequences, but this is certainly not so.

In the new covenant (the New Testament), the words command and obedience are plentiful and the imperative statements made by Jesus, the apostles, and other New Testament authors run into the hundreds. For example, “love your enemies” may not sound like a command to us, but in the Greek, Jesus is making an imperative statement, that is, a command, placed on all believers everywhere at all times. To justify not loving one’s enemy is a simple act of disobedience to Jesus Christ (who, by the way, loved his enemies).

A unified community of believers can only result from each Christian deciding to know and obey what is taught in the New Testament, and treat other believers with the love, honor, and respect that Jesus and the apostles demand. In the New Testament, it is impossible to conceive of a Church that is not characterized by mutual love expressed in service. Consider the following “one another” passages:

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another” (John 13:34-35).

“Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10).  

“Live in harmony with one another” (Romans 12:16).

“Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law” (Romans 13:8).

“Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way” (Romans 14:13).

“Accept one another, then, just as Christ accepted you, in order to bring praise to God” (Romans 15:7).

“Greet one another with a holy kiss, that is, Greet one another with a show of affectionate respect” (Romans 16:16).       

“I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought” (1 Corinthians 1:10).

“Be completely humble and gentle; be patient, bearing with one another in love” (Ephesians 4:2). 

“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32). 

“Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. Submit to one another out of reverence for Christ” (Ephesians 5:19-21).

“Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you” (Colossians 3:13).    

“Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God” (Colossians 3:16).  

“Therefore encourage one another and build each other up, just as in fact you are doing” (1 Thessalonians 5:11).

“But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness” (Hebrews 3:13).

“And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching” (Hebrews 10:24-25).

“Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it” (James 4:11).

“Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart” (1 Peter 1:22).

“Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble” (1 Peter 3:8).  

“Offer hospitality to one another without grumbling” (1 Peter 4:9).

All of you, clothe yourselves with humility toward one another, because, ‘God opposes the proud but gives grace to the humble’” (1 Peter 5:5).    

“But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 4:7). 

“Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God” (1 John 4:7).

Imagine what the Church might look like if we simply obeyed even these twenty-three passages. Imagine the fellowship, mutual care, and service that would result. Imagine the testimony that would develop in our communities as people outside of the Church began to see Christians truly putting others first. As Luke records in Acts, we may begin “enjoying the favor of all the people” (Acts 2:47). Wouldn’t that be something?

A Final Thought 

“The world will know you are my disciples by the way you love one another” (John 13:35). Is there any statement of the Lord Jesus that could be clearer than this? Can you imagine saying to Jesus, “Lord, I love you, I just don’t like your people”? This is akin to saying to a friend or family member, “I like you, I just don’t like your kids.” Most of us would be very uncomfortable with a “friend” who felt that way. We who love Jesus must be intentional about loving one another, because every, single person he has rescued is as valuable to him as we are ourselves. We are one of billions, and we must learn to accept every person who calls on the name of Christ as a brother or sister…otherwise, we are failing to obey the new commandment Jesus gave us, “Love one another as I have loved you” (John 13:34).

It is very important that we nurture humility in our own souls; this is what will enable us to love others well. When we consistently remember that we, like them, are nothing more than fortunate recipients of grace, our perspective will open and our demeanor will become more inviting. All of us are slaves purchased by God, called to be to disciples, blessed with a covenantal relationship with God, and placed in a community to serve him. This is true for every single person who calls on the Lord, regardless of race, gender, nationality, age, or political party. Every Christian may not be our “cup of tea,” but we must choose sincere kindness and courtesy in every interaction if we are going to honor the Lord’s command.

Because of his kindness, we have now become a part of an eternal family, made up of people from every tribe, language, nation, and race, each redeemed the very same way…grace, mercy, kindness, compassion. In all the world, there is no one like us, the children of the true and living God, heirs to his kingdom. Blood is thicker than biology, the blood of Jesus, that is. We have brothers and sisters all around this world, struggling like you and me, to live for and love daily the one who loves us most.

You Are Not Your Own – The Imagery of Slavery in the New Testament

The word was in the beginning with God…in fact, the Word was God. He became flesh in order to dwell among his own people, but his own people rejected him. Nevertheless, he chose to lay down his life for them; he humbled himself and became obedient to death, even death on a cross. The Lord Jesus made himself nothing, becoming a human being, taking the very nature of a slave. Because of his grace, though he was rich, for our sake he became poor, so that through his poverty we would become rich (see John 1; Phil. 2:5-11; 2 Cor. 8:9).

Over the course of about three and a half years, Jesus taught his disciples to see their world in ways they never considered before, never imagined before; he taught them to do things differently than they ever had, often diametrically counter cultural. One of the greatest lessons they needed to learn was how to selflessly serve others, not merely loved ones, but everyone. Jesus told them, “Even the Son of Man did not come to be served, but to serve” (Matt.20:26-28). Elsewhere, in a similar conversation, Jesus asks the twelve, “For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:27).

The apostle John carefully recorded a long conversation Jesus had with his disciples on the eve of his arrest (John 13-17). Prior to his teaching, however, Jesus took a basin of water and a towel and washed his disciples’ feet—the task of a slave. After doing so, he said to them,

“You call me ‘Teacher’ and ‘Lord,’ and rightly so, because that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no slave is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them” (John 13:13-17).

After all of the profound teaching and astounding miracles Jesus revealed to his disciples in the more than three years they were with him, this is the one and only place he uses the word “example.” Of all of the magnificent things we might think of when told to follow Jesus’ example, he says we will be blessed by following this one. The fact of the matter is, we never look more like Jesus than when we are serving—when we take on the towel of a slave and “wash the feet of others,” even those who will abandon, disown, and betray us. Like a slave, releasing all individual rights and personal freedoms, we become more like Jesus this way than we will any other way. 

Slave or Bondservant

In the New Testament, we who follow Christ are called many things, Christians (see Acts 11:26), brothers [and sisters] (see Acts 14:2), disciples (see Acts 6:1-2), saints (see Acts 9:13; Romans 1:7; 1 Cor. 1:2), and believers (see 1 Timothy 4:12), among others. We are identified with many precious terms such as children of God (see John 1:12-13), heirs of God and co-heirs with Christ (Romans 8:17), and friends of Christ (see John 15:15). Collectively, the Church is honored with such profound titles as the Church of God (see Acts 20:28), the temple of God (see 1 Cor. 3:16-17), the Body of Christ (see 1 Cor. 12:27), a chosen people, a royal priesthood, and a holy nation (see 1 Peter 2:9).

All of these terms are astonishing and wonderful, yet there is another important title that often goes unnoticed: slave. This regularly overlooked and under-taught word is one of the most common in the New Testament for followers of the Lord Jesus. Because of the painful legacy of this word in our culture, most English Bibles have sanitized it by translating it as servant, a far less “offensive” interpretation. However, the plain and simple definition of this common Greek word in the New Testament, more often than not, is slave

In the Greek New Testament, the common noun for slave (doulos [doo-los]), appears 123 times, including 30 times in Matthew, 27 times in Luke, and 30 times in Paul’s letters. The verb form, douluo [do-loo-oh], occurs 25 times with 17 of these in Paul’s writings. When the other forms of this word are tallied, it constitutes one of the most prolific and important in the whole New Testament (228 total appearances). Often these words are used in association with actual slaves or issues related to slaves, but in many places the language is used to describe Christ followers and matters related to following him.

As mentioned above, the majority of English translations opt to use the word servant or bondservant in place of the actual and natural rendering, slave. However, the New Living Translation, the Holman Christian Study Bible, and the New English Translation Bible have faithfully translated the word as slave, a helpful choice for English readers. The New American Standard translators opted to render the word as slave except when referring to the Lord Jesus or a specific Christian, in which case they chose bondservant, a confusing choice in my opinion (see Phil. 2:15, Jude 1:1, NASB). Let me explain.

The word doulos in Greek is the common word for slave; when Paul writes that there is no difference between slave or free, he uses this word (see 1 Cor. 12:13). When Peter tells slaves to obey their masters, he uses this word as well (see 1 Pet. 2:18). This common word is the same used in Philippians 2:7 to describe the Lord Jesus “taking the very nature of a slave,” as well as the word chosen by Paul, Peter, James, Jude, and John to identify themselves with Christ (more on this below). The New American Standard translated each of these references to Jesus and the apostles as bondservants in an apparent attempt to imply that each chose to be in a position of servitude. I believe this is a mistake primarily because bondservant is an Old Testament concept—the notion of bondservant implies a sense of voluntary service, at least voluntary servitude. The problem is, in the Greek language of the New Testament and in the Greco-Roman world in which it was written, the Old Testament notion of a bondservant was virtually unknown. In the Roman Empire, the term slave always referred to one who was held in a position of permanent servitude, considered the owner’s personal property, and had essentially no rights whatsoever and could even be killed with impunity by their owners.

The Hebrew concept of bondservant (‘ebed) was a bit different (though a slave, nonetheless). The Law of Moses allowed a person to become an indentured servant voluntarily: “If the servant declares, ‘I love my master and my wife and children and do not want to go free,’ then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life” (Exodus 21:5-6). This Hebrew idea is not what is expressed in the Greek word doulos, as we will see below. The basic Old Testament idea is that a slave (for whatever reason) who has been offered freedom can choose to become a permanent slave to the one offering freedom. In this case, an agreement is made, and the former slave now becomes a bondservant, a more dignified and noble form of slavery (but, again, still slavery). As stated above, this idea has no significant place in the Greco-Roman world of the Early Church and translating the word doulos as servant or bondservant diminishes the powerful thing God has done for us (we will discuss this more below).

There is another Greek word that is better translated as servant, the word diakonos [dee-ah-ko-nos]. This word, with its variant forms, shows up in the Greek New Testament an even one hundred times. This word can and is used for a slave who has received a “promotion,” so to speak, and is considered a manager of sorts…a slave still, but one who has earned the trust and affection of his owner. Paul uses the word to describe the work of the apostles as ministers of the new covenant (see 2 Cor. 3:6). It is also the word from which we derive the English word deacon (see 1 Tim. 3:12). Both words are used in Jesus’ statement in Matthew 20:26-27, “Whoever wants to become great among you must be your servant (diakonos), and whoever wants to be first must be your slave (doulos).” We will address the important differences between these words below as we encounter them.  

The term slave has many negative implications in our world, and rightly so, especially in the western world where slavery and the legacy of slavery was and is very real, even to this day. The poisonous tentacles of racism, bigotry, and prejudice still reach deep into our culture despite the rights of equality promised by the Constitution of our nation.  Even with all of the negative connotations, we as Christians must embrace the fact that slave is among the many words used to describe us in the New Testament, and as such, we must accept that we are not only followers of Christ and children of the Kingdom, but we are also slaves of God.

For some of us, this fact may be offensive, but how we perceive this truth can completely alter our outlook. For instance, the conditions and quality of life for a slave were almost entirely dependent on the nature, character, and personality of the master. A mean and ruthless master could make the life of a slave miserable, but a kind and benevolent master would treat slaves almost like or even as members of his own family.

During the first century, it is believed that as much as two-thirds of the population of the Roman Empire was either slave or former slave. Freeborn citizens worked daily with slaves in virtually all occupations, from builders and farmers to teachers and doctors. Criminals convicted of crimes not worthy of death, but life imprisonment, became slaves of the empire and usually died working in the mines or ships. Historical documents show that Jews owned slaves during the New Testament period, as well.

Jesus frequently used the imagery of slaves and owners in his parables (something we will examine more carefully). Jesus also taught that the greatest member in the kingdom of heaven would be the one who becomes “the slave of all” (Mark 9:35). This proposition would be putrid to a Roman citizen, who prided himself in his freedom and would never identify himself as a slave.

For us, the powerfully redeeming truth of this slave imagery is the fact that we were bought by a master prompted solely by kindness and mercy. The typical reasons a slave might be purchased included forced labor, financial investment, increasing one’s standing in the community, or even enhancing one’s ego. God was motivated by none of these; he was moved by sheer love alone. His deep desire to have us was proved by the exorbitant price he was willing to pay for us – “For you know that it was not with perishable things such as silver or gold that you were redeemed…but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18-19). Our master overflows with love, mercy, and compassion.

Resting in the fact that we belong to God in the most literal way is cause for rejoicing! He chose us before the creation of the world (Ephesian 1:3), he purchased us with the blood of his Son (1 Peter 1:18-19; Revelation 5:9), he set us free from slavery to sin and death (Romans 7:25-8:2), he made a sacred covenant with us (Hebrews 9:15), his purpose and plan is to adopt us (Ephesians 1:4; Romans 8:23), and he promises to make us his heirs and co-heirs with Christ (Romans 8:17). This is indeed a blessed slavery!

Slave Imagery in New Testament Teaching

Specific words and imagery related to slavery and the slave trade are often used by the writers of the New Testament to communicate the fact that we were purchased by God and are now owned by him. Paul reminds the Roman Christians they have “become slaves to God,” (Romans 6:22) and Peter admonishes his readers to “live as slaves of God” (1 Peter 2:16). Paul writes twice in First Corinthians, “You are not your own, you were bought at a price” (6:16; 7:23) and again in Romans, “…whether we live or die, we belong to the Lord” (Romans 14:8). In three specific places, this imagery is very strong: The parables of Jesus, Paul’s letter to the Romans, and the Book of the Revelation.

A. The Parables of Jesus – One of the most consistent concepts Jesus uses in the Gospels is the master/slave relationship, this is especially strong in the parables. There are no less than eight major parables in which Jesus employs the master/slave imagery to teach his disciples important truths:

The Parable of the Weeds (Matthew 13:24-30).

The Parable of the Unforgiving Servant (Matthew 18:23-35).

The Parable of the Tenants (Matthew 21:33-41).

The Parable of the Wedding Banquet (Matthew 22:1-14).

The Parable of the Talents (Matthew 25:14-30).

The Parable of the Watchful Servants (Luke 12:35-48).

The Parable of the Shrewd Manager (Luke 16:1-16).

The Parable of the Ten Minas (Luke 19:11-27).

Jesus also uses real life master/slave language to illustrate important truths, “Suppose one of you had a slave plowing or shepherding the sheep. Would you say to the slave when he comes in from the field, ‘Come on over here, sit down and eat’?  Wouldn’t you rather say, ‘Make my dinner first, get yourself cleaned up and serve me while I eat and drink; after I’m finished you can eat and drink’? Would you thank the slave because he did what he was told to do? So you also, when you have done everything you were told to do, should say, ‘We are unworthy slaves; we have only done our duty’” (Luke 17:7-10).

In each of these parables, Jesus not only uses the master/slave concept to teach a particular lesson, but also to display the attitude and perspective the disciples should have in relation to himself. This is not the way we are usually taught to view ourselves, in fact, some of us may find the thought uncomfortable, even offensive, but Jesus not only taught his disciples to think like this, but he also modeled it as well. He was adamant that he himself only does what his Father does (see John 5:19-20), he only does what pleases his Father (see John 8:28-29), his purpose for coming from heaven was solely to do the will of his Father (see John 6:38), in fact, his “food” was to do the will of his Father (see John 4:34). Jesus lived in total and complete submission to his Father’s will, and he consistently presented this model as the only acceptable and appropriate role for his followers as well.

Throughout the Gospels, Jesus makes several other statements using this master/slave imagery. He teaches his disciples that to be great is to become a slave (Mark 10:44-45); after washing his disciples’ feet, Jesus tells them the slave is not greater than the master, therefore, since he did this, they too ought to wash one another’s feet (John 13:15-17); Jesus teaches his disciples to expect to be persecuted because “no slave is greater than his master; if they persecuted me, they will persecute you” (John 15:20; see also Matt. 10:24-25).

In a beautiful passage from the night he was arrested, Jesus tells his disciples he no longer calls them slaves, but calls them friends, a definite affirmation of his deep love for them (John 15:15). Despite this endearing gesture by Jesus, the master/slave concept continued to be used and taught by the disciples; even in the early Church it was never completely jettisoned. For instance, Polycarp, a first century Church leader reported to be a disciple of the Apostle John, said to a Roman Proconsul who was pressing him to renounce Jesus, “For eighty-six years I have been his slave and he has never done me wrong, how can I blaspheme my king who saved me?” (The Martyrdom of Polycarp, 10:3).

For those of us who love the Lord Jesus, it is easy to appreciate Polycarp’s sentiment. I do not find it remotely demeaning or undignified to identify myself as a slave of the Lord Jesus; considering all he has done for me, and knowing myself how truly unworthy I am, I consider it a great treasure to be the slave of the one who loves me most.

B. Slave Imagery in Romans – The apostle Paul also uses this imagery in several of his letters, but most significantly in his letter to the Romans. This slave language is potent, especially in the culture Paul is addressing, where the slave trade is alive and well. Throughout chapters 6-8, Paul uses language common to the slave trade, words familiar to and easily understood by his readers, creating a powerful visual in their minds of themselves having been slaves owned by a treacherous master (sin and death, and by implication, satan), but being purchased by a new master (God).

Paul begins by explaining that our old self was crucified with Christ so that we would no longer be slaves to sin (6:6). He goes on to admonish the Roman believers to not allow sin to reign in their bodies, and consequently allow it to become their master again, because they no longer live under the dominion of the law of sin and death, but under grace (6:12-14). Paul then warns them that they will become slaves to whatever they offer themselves to, whether it be slavery to sin which leads to death, or slavery to obedience which leads to righteousness (6:15-16).

He then praises God because these believers used to be slaves to sin, but they were set free and have become slaves to righteousness (6:17-18). Next, Paul reminds his readers that there was a time when they offered themselves in slavery to impurity and ever-increasing wickedness, but now they must offer themselves in slavery to righteousness which leads to holiness (6:19). He concludes with this compelling statement, “…Now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life” (6:22).

In chapter seven, Paul discusses the battle between the holy law of God and the sinful nature, a battle raging in his own body. He confesses that he has been sold as a slave to sin and is therefore in a constant battle because in his mind he is a slave to God’s law, but in his sinful nature he is a slave to sin (7:14, 25). In chapter eight, he discusses the longing we have while waiting to be fully redeemed and adopted, reminding us that we did not receive a spirit that makes us slaves again to fear, but the spirit of sonship (8:25). Paul then concludes by pointing out that the entire creation is in bondage to decay awaiting the full adoption of the children of God (8:20-23).

We, like the Roman Christians, were slaves to sin and death, destined for eternal separation from God. Yet, in the slave market imagery Paul chooses, we were purchased by God and now belong to him completely; obedience to him in the form of righteousness is now the only acceptable way of life. Though we are God’s slaves, his purpose is to adopt us and make us fully his heirs and co-heirs with Christ…a glorious destiny if there ever was one. In this world, we are either slaves to satan and death or God and righteousness, could the choice be any easier?

C. Slave Imagery in the Book of the Revelation –In his vision of the revelation of Jesus Christ, the Apostle John employs slave language and imagery as well. The very first verse of the book uses the term twice: “The revelation of Jesus Christ, which God gave him to show his slaves what must soon take place. He made it known by sending his angel to his slave John” (Revelation 1:1). A bit further on, in the fourth of the seven letters to the churches, Jesus warns the Thyatirans about this woman, Jezebel, who tempts his slaves into sexual immorality and idolatry (2:20).

Later in the vision, an angel is sent to tell the four angels who had been given power to harm the land and the sea to wait until the slaves of God have been sealed (7:3). Further in the vision, there is a wonderful scene of heaven rejoicing because God has avenged the blood of his slaves (19:2). A couple of verses later, the voice from the throne is telling those in heaven, “Praise our God, all you his slaves, all you who fear him, both small and great!” (19:5). Lastly, in an amazing passage of Scripture, after the new heavens and new earth have been created, as eternity is finally a reality, we are still referred to as slaves:

“No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his slaves will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever. The angel said to me, ‘These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his slaves the things that must soon take place’” (Revelation 22:2-6).  

From the very beginnings of the ministry of Jesus, through the work of the apostles, and according to John’s revelation, throughout all of history we will be identified as slaves of God. As I said at the beginning of this article, it is a very common and powerful word group in the New Testament and it is time we embrace it, because it speaks to us about us. This is a term that should not offend us in this context, but rather generate for us feelings of security, comfort, and destiny. We belong to God in the most literal of ways, and nothing can ever separate us from the love of God in Christ Jesus. We belong to him, only to him, lock, stock, and barrel.

Actual Christian Slaves in the New Testament

Through the years, much ado has been made by many people about the fact that the New Testament seems to condone slavery. Though it is true that slavery is an accepted part of the cultural experience of those living in New Testament times, the teaching regarding slavery is anything but typical. Slaves are spoken of with a new dignity and an equality found only in the Body of Christ. Christian slave owners are admonished to treat their Christian slaves as equals, brothers and sisters in the Faith (see Ephesians 6:9; Colossians 4:1).

Attempting to eradicate slavery from the Roman Empire would have been a fool’s task for the early Church. In one of his parables, Jesus describes the kingdom of heaven like yeast that slowly permeates all the dough (Matt. 13:33); thus, the teaching of Christ slowly worked its way through the empire. Rather than railing against slavery, the Church sought to reform slavery through a methodical social egalitarianism rooted in the gospel—the gospel of Jesus Christ, which has been the impetus for every western nation ultimately bringing an end to slavery.

A slave in the New Testament world was a human being owned as property and absolutely subject to the will of another. It is true that in some important ways, slavery in the world of the early Church was much different than the slavery we are most familiar with in our culture, but the common denominator that truly matters is the fact that no slave, regardless of when or where, was or is free to do what he or she chooses to do.

Slaves who became Christian were taught that in Christ they were completely equal partners with all other followers of Christ, even their masters. It is a core value of Christianity that all people are equal in Christ regardless of race, gender, or socioeconomic status, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28). Yet, in this world, they remained in bondage and were taught to become humble, faithful slaves who served their masters well as a testimony to the presence of Christ in their lives,

“Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free” (Ephesians 6:5-8; see also Colossians 3:22-24).

Slaves who had the good fortune of being owned by a benevolent master certainly fared better than others, but regardless of the temperament of the owner, Christian slaves were to submit with respect: “Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh” (1 Peter 2:18). These instructions to actual slaves are illustrative of how we are to perceive ourselves as slaves of Christ; his will is to be our will, his purpose is to be our purpose, his words are our commands.

The Slave Brotherhood and Sisterhood

To be such slaves puts us in the greatest of company! The people in Scripture we admire most gladly characterize themselves as slaves of Christ; Mary, the mother of Jesus, identifies herself as “the Lord’s slave” (Luke 1:38, 48), godly Simeon, who waited day after day in the temple to lay eyes on his Savior so he could die in peace, refers to himself as “the Sovereign Lord’s slave” (Luke 2:29), and Moses is referred to as the Lord’s slave in the book of the Revelation (15:3). After having been flogged for preaching in the name of Jesus, the apostles prayed and asked the Lord to enable them, his slaves, to speak with boldness (Acts 4:29).

 All of the writing apostles and Church leaders refer to themselves as the Lord’s slaves, “Paul, a slave of Christ Jesus…” (Romans 1:1), “James, a slave of God and of the Lord Jesus…” (James 1:1), “Simon Peter, a slave and apostle of Jesus Christ…” (2 Peter 1:1), and “Jude, a slave of Jesus Christ…” (Jude 1:1). The Apostle John, in the opening verse of the Book of the Revelation, writes this, “The revelation of Jesus Christ…he made it known by sending his angel to his slave John…” (Revelation 1:1).   The Apostle Paul also refers to several of his companions as slaves of Christ, including Timothy (see Phil. 1:1), Epaphras (see Colossians 4:12), and Tychicus (see Colossians 4:7).

Even the Lord Jesus Christ chose the role of slave to express his solidarity with humanity. Paul writes to the Philippian Christians, “Your attitude should be the same as that of Christ Jesus: Who…made himself nothing, taking the very nature of a slave, being made in human likeness” (Phil. 2:5-7).

The Apostle Paul frequently used this concept for himself. To the Corinthians he communicates that he and his companions preach only Christ Jesus and consider themselves nothing but his slaves (2 Cor. 4:5). He reminds the Galatians that he would not be a slave of Christ if he were still trying to please men (Galatians 1:10). In Acts 20:19, Paul uses the verb form of doulos to say he “served (as a slave) the Lord with great humility and tears.” Clearly, many of the most important people in the history of our Faith readily claim the moniker “slave” in connection with the Lord Jesus.

How Does this Slave Concept Apply to Us?

When we honestly search our hearts, many of us will admit the concept of “unworthy slaves simply doing our duty” somehow bothers us. This notion is difficult for most human beings to accept, especially Americans. We live in the land of freedom where rights abound, and opportunities are around every corner. We love to work hard and shine, but we also expect to be compensated and recognized for what we do. For many of us, not letting our right hand know what our left hand is doing too easily removes our motivation to serve (see Matt. 6:1-4).

This is where the distinction between doulos (slave) and diakonos (servant/minister/deacon) becomes most important. Most of us, on some level, are comfortable with the diakonos idea: a person who is given a task to perform, as Paul describes himself (see Rom. 15:16), or a person being appointed to the office of deacon (1 Tim. 3:8), or any of us simply using our giftedness to serve one another (1 Pet. 4:10); all of this is right and biblical, but it does feel like there is a little more in it for us, as opposed to “mere slaves simply doing our duty.”

The fact is, we are called to be both. As mentioned above, Jesus is documented as having used both terms to make a similar point:  “Whoever wants to become great among you must be your servant (diakonos), and whoever wants to be first must be your slave (doulos)” (Matt.20:26-27); and then to seal the deal, he says, “Just as the Son of Man did not come to be served, but to serve (diakonos in both places)” (Matt. 20:28). Just as he is a servant, so are we to be — “A student is not above his teacher, nor a servant (doulos) above his master. It is enough for the student to be like his teacher, and the servant (doulos) like his master” (Matt. 10:24-25).

The words do indeed have some common denominators, but the word doulos is simply slave in its most base form…and it is used to refer to us dozens of times in the New Testament. It is critically important for us to nail down, once and for all, the fact that we totally and completely belong to God; this is the fundamental truth regarding our relationship with him. Therefore, when we have done everything we were told to do, the truth really is, “We have only done our duty” (Luke 17:10).  

Webster’s Collegiate Dictionary defines slave as “a human being who is owned as property by, and is absolutely subject to the will of, another; a bondservant divested of all freedom and personal rights” (IDG Books Worldwide, Inc., Foster City, CA © 2000, 1999). This is an accurate definition of the Greek word as well. This definition could not be more apropos for Christians as described by the language of the New Testament. As Paul states matter of factly, “You are not your own; you were bought at a price” (1 Cor. 6:19-20; 7:23) and again, “…whether we live or die, we belong to the Lord” (Romans 14:8). Peter understands this truth as well, “Live as free men, but do not use your freedom as a cover-up for evil; live as slaves of God” (1 Peter 2:16). The irony is striking, live as free men, but live as slaves, that is, slaves to God.

It seems to me as I observe the Church in our culture, too many of us who follow Christ do so with little motivation and intention. I do not believe this is the result of a lack of love for Jesus (that is, an emotional longing for him), but a lack of true knowledge about this aspect of who we are and what we are supposed to be doing. By embracing the biblical concept that we are slaves to God, absolutely subject to his will and divested of all personal rights and freedoms, we will finally find the purpose (and peace) our souls long for.

Many of us who love the Lord Jesus live conflicted lives; the Holy Spirit within us serves as an internal force for growth toward godliness, while the world allows us, even encourages us, to do that which opposes God. The mechanism within us which enables us to choose God over the world is our will (empowered by the Holy Spirit). However, the will must be informed by the Word of God before we can make choices that honor God. The information we need is in the New Testament, yet many of us lack the motivation to read the New Testament with the vigor required to enable it to become the primary resource necessary to change what we believe and how we behave. Why? Because we lack the conviction that we must do this, believing instead that we ought to do it, but if we don’t, God understands. Why do we think like this? Because we do not embrace the fact that we are not our own, that we completely and totally belong to God, hook, line, and sinker.  

Imagine receiving a certified letter in the mail one day, informing you that you are the long-lost child of the second cousin to the King of England and as such, you are an heir to a portion of the House of Windsor, which would translate into many hundreds of millions of American dollars. The catch? You must learn to live as one of the royal family, pledge allegiance to the King, and live the remainder of your life doing all you can to bring honor to the Windsor name. Though most of us would never think of our faith in these terms, the truth is, this illustration is not far from reality. Paul admonishes the Colossian Christians to “live a life worthy of the Lord” and to “please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:10). Similar admonitions appear throughout all of the Apostle’s letters.

The language of obedience is common in the New Testament. For example, in what is called the “upper room discourse,” Jesus shares with his disciples his final thoughts and lessons prior to his arrest later that night. These lessons are rife with the language of obedience, “If you love me, you will obey what I command” (John 14:15), “If anyone loves me, he will obey my teaching…. He who does not love me will not obey my teaching….” (John 14:23-24), and, “You are my friends if you do what I command you” (John 15:14). In truth, this kind of language can be found on almost every page of the New Testament. 

Jesus’ life was characterized by obedience as well, “If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love” (John 15:10); “…and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve” (Mark 10:44-45). If Jesus, our Master, took on the role of a slave, then surely, we, who are certainly not above our Master, should be every bit the slave he was.

Another very strong motivation for surrendering ourselves totally to God and intentionally pursuing a life of obedience to him is the fact that we will be held accountable. In the “slave parables” discussed above, Jesus repeatedly cautions the disciples to be ready, regardless of the hour the master returns. He will have words of blessing for those who have been obedient and punishment for those who have not (see Matt. 24:44; Luke 12:40). Paul often admonishes the churches with these words as well (see 1 Thessalonians 5:1ff). Living life in light of the fact that we will stand before the judgment seat is wise, to say the least. Paul reminds the Romans, “We will all stand before God’s judgment seat” (Romans 14:10) and in Second Corinthians, “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad” (2 Corinthians 5:10).

As challenging as it may be for many of us, choosing to humbly accept our role as God’s slave is essential to gaining a full and accurate picture of who we are in Christ. The fact that we are not only “heirs of God and coheirs with Christ,” but also “slaves of God” will set the course for a life that is both glorifying to God and gratifying to us. Here is where we find the purpose we so long for, the significance of our existence, back in the possession of the one who loves us most…back in the fold of our creator. The purpose of our lives is obedience to God…only here will we find peace and fulfillment.

Is “Believing” in Jesus Enough? – Understanding Discipleship

Though it may seem odd for us to consider, Jesus was once a little boy who had to be fed, changed, bathed, and educated, not only in the most practical ways, such as, reading and writing (in multiple languages), and learning mathematical skills necessary to becoming an accomplished carpenter, but he also had to learn the law of God and the traditions of his people. Luke gives us a brief glimpse into this shrouded part of Jesus’ life, “And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him” (Luke 2:40). The writer to the Hebrews also adds insight into Jesus’ personal journey of maturity,

“During his life on earth, Jesus lifted many prayers with loud cries and tears to the one who could save him from death, and he was heard because of his humble and holy submission. Even though he was God’s son, he learned obedience through his suffering and, once he was made perfect, he became the source of eternal salvation for all who obey him”(Hebrews 5:7-9).

During his ministry, Jesus was adamant that he only did what his Father showed him or told him to do. He was supremely intentional about staying submitted to his Father’s will at all times; the Apostle John is careful to record this aspect of Jesus’ life and ministry. Jesus declared publically many times that his message originated in God: “These words you hear are not my own; they belong to the Father who sent me” (John 14:24); “When you have lifted up the Son of Man, then you will know that I am  the one I claim to be  and that I do nothing on my own but speak just what the Father has taught me” (John 8:28); “For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it. I know that his command leads to eternal life, so whatever I say is just what the Father has told me to say” (John 12:49-50). 

Jesus also publically declared that his actions were carefully directed by his Father, “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (John 5:19); “For I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38); “My food is to do the will of him who sent me and to finish his work” (John 4:34).

Jesus was confident that he always honored his Father in what he said and did, “The one who sent me is with me; he has not left me alone, for I always do what pleases him” (John 8:29); “By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me” (John 5:30).

Though Jesus was (is) his Father’s Son and not his disciple per se, his careful obedience to his Father’s will is a model for his own disciples. Submission, obedience, loyalty, learning, these are the qualities of someone determined to please the one he loves the most; this is exactly what Jesus calls his disciples to emulate, “A student is not above his teacher, but everyone who is fully trained will be like his teacher” (Luke 6:40).

The vital issue is whether or not we are mere converts to Christianity or actual disciples of Jesus Christ. In what has become known as the “Great Commission,” Jesus commands his disciples to go into all the world making disciples, teaching them to obey all he commanded (see Matthew 28:18-20). Beliefs are indeed important, but it is Jesus himself who emphasizes over and over again the need for obedience, “Not everyone who calls me ‘Lord’ will enter the kingdom of heaven, but only he who does the will of my Father” (see Matthew 7:21), and “If anyone loves me, he will obey my teaching” (John 14:23). In Luke, Jesus asks this ominous question, “Why do you call me ‘Lord, Lord,’ and do not do what I tell you?” (Luke 6:46). The New Testament is saturated with the language of obedience.

Cross Culture

The invitation to follow Christ familiar to most people in our culture bears little resemblance to the “invitations” of Jesus himself. First century Jews (and Gentiles) were commonly exposed to the ever looming pestilence of Roman crucifixion. Criminals and political activists were put to death by the thousands. It was and is still considered one of the most heinous forms of capital punishment ever devised. Even the great first century Roman historian Cicero acknowledged the horrors of the cross, claiming that no Roman citizen should ever experience it in any way, “The very word ‘cross’ should be far removed not only from the person of a Roman citizen, but from his thoughts, his eyes, and his ears.”

The majority of early first century Jews had personally seen countless countrymen nailed to the cursed tree. They had seen the torn flesh from the initial flogging. They had seen the spikes driven through wrists and feet. They had seen the hot Mediterranean sun cook the raw flesh of the crucified. They had seen the biting flies crawling over the open wounds of the victim. They had seen the scavenger birds waiting for death, and sometimes not waiting. They had heard the cries for mercy, the tears of terror and agony, the slow and painful suffocation. They, like all in the Empire, lived in mortal fear of this fate.

Jesus, too, had undoubtedly seen this horror—we can only imagine what he thought as he contemplated his own crucifixion one day. Knowing the revulsion his fellow Jews felt about this brutal act, it might be considered strange, possibly even heartless, that Jesus would adopt this imagery as the signature metaphor regarding following him. He is adamant that those who desire to come after him cannot do so apart from the way of the cross, “Anyone who does not carry his cross and follow me cannot be my disciple” (Luke 14:27); “If anyone would come after me, he must deny himself and take up his cross daily and follow me” (Luke 9:23); “…and anyone who does not take his cross and follow me is not worthy of me” (Matthew 10:38).

Why would Jesus choose such an alarming image? It would seem that anyone seeking followers would never want to use such a graphic contemporary practice to call them to join him, unless Jesus’ intent was to communicate from the outset the gravity of his message, purpose, and calling. Our modern American culture has tamed Jesus over the decades. We have inundated our churches and homes with paintings of a kind, gentle shepherd with long, flowing hair and a beautiful tan…sufficiently subdued to little more than our very own Sancho Panza. But this is not the Jesus of the New Testament; the Jesus who cleared the temple, who stood toe to toe with the Pharisees seeking to kill him, who boldly confessed his divinity before the Sanhedrin, who refused a defense before the Roman procurator, and who endured twice the crucifixion experience of the average man.  Jesus came on a mission that would alter eternity and he is calling courageous disciples to boldly carry on this mission until he returns; disciples who understand the meaning of the cross. 

Crosses abound in our culture, from steeples, to jewelry, to tattoos, but a cross is no mere decoration, a cross was a means of capital punishment and used for nothing but killing. Jesus calls us to voluntarily take up the cross knowing that those who bear crosses have been stripped of all rights and are committed to dying (figuratively and/or literally). We bear a cross because our Master bore a cross and told us we could not follow him if we did not bear a cross ourselves. Bearing our cross is the ultimate symbol of our commitment to God’s purpose and our loyalty to our Master. Crosses are not decorations, but declarations that we belong to Christ Jesus and intend to fulfill his purpose in our lives.

We take up our cross daily, just as Jesus did, and follow him, he says there is no other way; The way of the cross is the way of Jesus, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2). As we bear our cross in obedience to Christ, the Holy Spirit uses it in our lives to enable us to die to ourselves daily and to relentlessly place one foot in front of the other, walking away from this world and toward the Kingdom of God. Moment by moment, thought by thought, we choose to honor God and, consequently, are being conformed to the image of his Son.

In his letters, the Apostle Paul often uses the imagery of crucifixion to describe our death to the world and our life to Christ. To the Roman Christians he writes that our old self has been crucified with Christ so that we would no longer be slaves to sin (see Romans 6:6). To the Galatians, Paul says he himself has been crucified with Christ, it is no longer he who lives, but Christ who lives in him (see Galatians 2:20). He later tells these same believers that all those who belong to Christ Jesus have crucified the sinful nature with its passions and desires (see Galatians 5:24) and that the world has been crucified to them (see Galatians 6:14). Later in his ministry, Paul tells the Philippians to have the attitude of Christ Jesus who took on the very nature of a slave and became obedient even to the point of dying on a cross (see Philippians 2:5).

Obviously, in our world today, the fear associated with actual crucifixion does not exist. Nevertheless, as followers of the crucified King, we must allow God to continue to use the pain and death of the cross to crucify our flesh—our longings for the ways of the world, our selfish ambitions that distract us from his work in our lives, and our innate pride and arrogance that keep us from being the humble servants of those still trapped in the world. I highly recommend that you find some of Francois Fenelon’s writings. He died in 1651, but his reflections on the work of the cross in our life are unsurpassed in my opinion. The book, The Seeking Heart, is a very nice collection of his writings. Google him; his stuff is well worth it.

Who Exactly Is a Disciple?

Some of us have inadvertently made the mistake of thinking that the term disciple applies only to the twelve men Jesus called in the Gospels. It is true that Jesus chose twelve as apostles (see Luke 6:13) who would stay with him at all times and learn directly from him; these men became known simply as the Twelve (see Luke 8:1 for instance). After Jesus ascended into heaven and Judas Iscariot committed suicide, the apostles chose Matthias to become the twelfth member of the Twelve (see Acts 1:26). However, Jesus had many more disciples than this.

The following verses will illustrate this fact, “When morning came, he called his disciples to him and chose twelve of them” (Luke 6:13); “A large crowd of his disciples was there…” (Luke 6:17); “As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus” (Matthew 27:57); “To the Jews who had believed him, Jesus said, ‘If you hold to my teaching, you are really my disciples’” (John 8:31); and once when Jesus taught a particularly difficult message, some of his disciples were offended, “From this time many of his disciplesturned back and no longer followed him” (John 6:66). As Jesus traveled and taught throughout Israel, he spoke often of what it meant to become one of his disciples (see Luke 14:26-35 for instance). In the Great Commission, Jesus tells the apostles to go into all nations making disciples (see Matthew 28:19).

As the apostles spread the message of the gospel throughout Judea and the Mediterranean, long before the followers of Jesus were known as Christians, they were simply known as disciples (see Acts 11:26). Many followers of Jesus are named as disciples throughout the book of Acts: Ananias (see Acts 9:10), Tabitha (see Acts 9:36), Timothy (see Acts 13:1), and Mnason (see Acts 21:16). In fact, Luke, the writer of Acts, frequently makes reference to the growth of disciples, “So the word of God spread. The number of disciples in Jerusalem increased rapidly…” (Acts 6:7; see Also 6:1) and “[Paul and Barnabas] preached the good news in that city and won a large number of disciples” (Acts 14:21).

It was not uncommon for others to have disciples as well; John the Baptist had disciples (see Matthew 9:14). In fact, Andrew was first a disciple of John and then became a disciple of Jesus (see John 1:35-42). The Pharisees also had disciples (see Matthew 22:16); and many of the Pharisees considered themselves to be disciples of Moses (see John 9:28). The concept of disciple is so common throughout the New Testament that the word appears over 280 times in the typical English Bible.

To become a Christian is to become a disciple. If a person admires Jesus merely as a masterful teacher, he is not a disciple. If a person sees Jesus simply as a special friend who will one day tenderly escort him to heaven, he is not a disciple. If a person believes that Jesus died for his sins, but has no conviction or desire to know and do what Jesus taught, he is not a disciple. Jesus himself explains that the purpose of discipleship is to become like him, “A student is not above his teacher, but everyone who is fully trained will be like his teacher” (Luke 6:40).  If we have no desire or conviction to become like Jesus, we need to reconsider our understanding of the Faith we claim.

A Disciplined Faith

The word disciple in Greek literally means “a learner” (mathetes), but implies both thought and action. Disciples did not study under a master simply to know what the master knew, but to know in order to live like the master. Disciples of Jesus do not merely believe in Jesus, but they believe Jesus and strive to believe what Jesus believed and taught in order to live like Jesus lived. Disciples of Jesus do not only celebrate the life of Jesus, they emulate the life of Jesus.

As mentioned above, Jesus consistently identifies following him with a lifestyle of obedience, “Not everyone who says to me, ‘Lord, Lord,’will enter the kingdom of heaven,but only he who does the will of my Father who is in heaven” (Matthew 7:21); “For whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:50); “You are my friends if you do what I command” (John 15:14). Once when Jesus was teaching, a woman in the crowd was moved to yell out, “Blessed is the mother who gave you birth and nursed you.” But Jesus responded, “Blessed rather are those who hear the word of God and obey it” (Luke 11:26-27). Even in the Great Commission, Jesus’ call to obedience is unmistakable: “All authority in heaven and earth has been given to me, now I am telling you to go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. I promise you, I am with you always, to the very end of the age” (Matthew 28:18-20).

Jesus does not send us into the world to make believers, converts, or mere followers; his charge is to go and make disciples who are obedient to his commands. This call to discipleship is so crucial to following Jesus, at times his words even sound harsh. To one man who sought to follow him, Jesus warned, “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head” (Luke 9:58) — challenging the man to consider whether he is actually prepared for the call or not. To another who asked if he could begin following Jesus after his father dies (the typical obligation of a first-born son), Jesus said, “Let the dead bury their own dead, but you go and proclaim the kingdom of God” (Luke 9:60). And to another who asked to first go and say goodbye to his family, Jesus simply said, “No one who puts his hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62).

Such “insensitive” language is difficult for us to understand or appreciate. In our culture, saturated with inalienable rights and personal freedoms, it sounds offensive for someone to be so direct. In fact, many of us would not tolerate being spoken to like this. But the language of Jesus reveals the gravity of his call; Jesus was fully willing to allow people to turn down the opportunity to be his disciple. To one young man who sought the key to eternal life, Jesus, who loved the man, advised, “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me” (Mark 10:21). However, “At this the man’s face fell. He went away sad, because he had great wealth” (Mark 10:22). Though Jesus loved him, he did not chase after him and negotiate. Another time, because some who followed him found his teaching offensive, they abandoned him, “From this time many of his disciples turned back and no longer followed him” (John 6:66). Again, Jesus did not recant what he had said that offended them. 

It was not uncommon for Jesus to teach some of his more difficult lessons when a large crowd had gathered; this often had the effect of separating the “wheat from the chaff.” In this passage from Luke, Jesus tells his listeners that before becoming his disciples they must be sure to carefully consider the cost of that decision:

“If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple.And anyone who does not carry his cross and follow me cannot be my disciple.”

Imagine that a man wants to build a tower. Shouldn’t he figure out how much it will cost, to see if he has enough money to finish the job? If he gets started and doesn’t finish it, everyone who sees it will ridicule him, saying, “This guy began this project without even knowing if he would be able to finish.”

“Or imagine a king is about to launch a war against another king. Shouldn’t he first figure out if he is able with ten thousand troops to oppose the one coming against him with twenty thousand? If he isn’t, he better send a delegation while the other is still a long way off and seek a peace treaty. In the same way, any of you who does not give up everything he has cannot be my disciple” (Luke 14:26-33).  

In the first part of this statement, Jesus identifies that which ought to have the most value to any human being…family relationships. The Lord of love and family is certainly not advocating actual hatred and legitimizing resentment, yet, in comparison to the commitment we must have to following him, even that which is most precious to us cannot detour us from our call. If Jesus would choose something so powerfully personal as family to make his point, how might we imagine he would feel about the other things that we cherish in this life that hinder our call to discipleship? With striking frankness, the Master gives two illustrations to clarify his call.

First, a man is going to build a tower but fails to consider beforehand what will actually be required to complete the task. When he runs out of resources, he stops building, the people in his community humiliate him, and what he has built is slowly destroyed by the elements.  In our culture, when someone is “led to Christ,” there is very little discussion of what it actually means to be a disciple. Consequently, we have literally millions of Americans who believe they are Christians but feel no obligation to live as disciples. Jesus is much more honest in his presentation of the gospel. As unappealing as this sounds to American ears, Jesus warns that those who do not first count the cost involved in being his disciple will likely fail, bringing humiliation and devastation on themselves (a point he makes elsewhere as well, Matt. 7:24-27).

In the second illustration, it appears that the smaller army represents a person, and the larger army represents God. When the smaller army realizes there is no possibility of victory, they choose a treaty rather than destruction. Jesus then says that those who desire to follow him, like the smaller army in the illustration, must submit to the terms of the treaty, even giving up everything to have peace with the king. Otherwise, Jesus warns, we cannot be his disciple.

Disciples accept the fact that to follow Jesus is to think and act like him, which undoubtedly means rethinking our own lifestyles; to believe what Jesus believed and to live like Jesus lived requires rethinking the purpose and priorities of our lives. It is the purpose of our lives that determines our priorities, and our priorities dictate how we use our time, energy, and resources. For example, if my purpose in life is to make enough money to comfortably retire by the time I am fifty years old, then my priorities will be about earning as much as I can, saving as much as I can, spending as little as possible, and making smart investments; my entire life will be directed by my ultimate purpose.

Christians are called to every kind of vocational field and career path and should manifest a diligent work ethic wherever we find ourselves—this is honorable to God. However, our purpose (as opposed to our career or vocation)must be aligned with the purposes of God, and our priorities must be designed to accomplish his purposes first and foremost. In other words, whether I am a teacher, police officer, or mechanic, my priorities regarding ethics, fairness, diligence, and so on, must all be guided by my ultimate purpose: to honor God and bring glory to him in all things. Jesus says, “Seek first God’s kingdom and lifestyle, and all the other things will be given to you also” (Matthew 6:33*), and ominously, “What good is it for a person to gain the whole world, yet forfeit his soul?” (Mark 8:36).

We cannot know his purpose, nor prioritize our lives accordingly, until we develop a deep conviction about knowing what Jesus and the apostles taught in the New Testament and doing it. Author and professor Dallas Willard writes, “The governing assumption today, among professing Christians, is that we can be ‘Christians’ forever and never become disciples.”[1] Willard goes on to speak of how utterly critical it is that Christians understand the difference between the two:

“So the greatest issue facing the world today, with all its heartbreaking needs, is whether those who, by profession or culture, are identified as “Christians” will become disciples—students, apprentices, practitioners—of Jesus Christ, steadily learning from him how to live the life of the Kingdom of the Heavens into every corner of human existence.”[2]  

Christians are indeed called to obey many arduous commands:  doing good to those who harm us, praying for those who persecute us, blessing those who curse us, loving one another as he loves us, forgiving one another as our Father forgives us, doing to others as we would have them do to us, being merciful as our Father is merciful, being peacemakers because we are called the children of God, and so on (see Matthew 5-7; Luke 6). Professor Willard may be right, if enough of us really did live this way, we might actually change the world (or at least our little, tiny part of it).  

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(C) 2024 D. Edwin Cohea/Coheasive Concepts.

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[1] Dallas Willard, The Great Omission, HarperCollins Publishers, New York, NY, 2006, Pg. xi.

[2] Ibid., Pg. xv.