Category: Devotional

Learning from the Humiliation of Jesus

Posted onAuthorRyan Higginbottom

Jesus’s crucifixion was not only unjust, it was tortuous. The Romans were famous for their punishing, public executions.

But physical pain was not the only agony Jesus suffered in his final days. In fact, one Gospel writer highlights the emotional torment of Jesus far more than his bodily pain.

Mockery in Luke

As my small group made its way through the end of Luke this year, the humiliation of Jesus jumped out at me.

After Jesus was arrested, the men who held him abused him. Notice the way they mocked Jesus, belittling his position as a divine prophet.

Now the men who were holding Jesus in custody were mocking him as they beat him. They also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” And they said many other things against him, blaspheming him. (Luke 22:63–65)

Later, Pilate sent Jesus to Herod. Herod and his soldiers “mocked him.” As part of this humiliation, Jesus was dressed in “splendid clothing” (Luke 23:11).

Jesus was “railed at,” “scoffed at,” and “mocked” (Luke 23:35–37, 39). He suffered the indignity of being crucified with criminals. Jesus’s accusers threw the title of “Savior” in his face—surely he cannot be the Christ or the King of the Jews if he can’t even save himself!

The Pain of Public Taunting

Let’s consider these indignities carefully. In public, Jesus was denounced as being utterly powerless. Jesus couldn’t be the Christ, he couldn’t be the Chosen One, he couldn’t be the King.

Because Jesus was fully man, we can imagine some of what he felt during this mockery. Think of a core mission of your life or a label given to you by God. Now imagine someone screaming these taunts at you in the town square. You must not be a child of God! She is not much of a mother! He cannot be a true missionary!

Here’s the awful, terrible truth. Jesus was completely humiliated. He was mocked and taunted and denounced. He heard every biting word, and, one by one, they sliced open his heart.

Lack of Physical Suffering

When compared to the emotional pain that Jesus suffered, Luke records far less physical suffering.

Luke tells us about the beating from the soldiers (Luke 22:63) and the way Herod and his soldiers “treated him with contempt” (Luke 23:11). But Luke doesn’t record Jesus’s crown of thorns or his scourging by Pilate’s men (see Matthew 27:29 and Matthew 27:26, respectively). Luke also omits other incidents of beating, spitting, and slapping that we read in the other three Gospels.

These omissions don’t point to a contradiction. They also don’t mean that Luke was unaware of these abuses. Luke just chose to emphasize Jesus’s emotional suffering.

Why This Emphasis?

This may seem like a strange focus, but it is a natural conclusion to the way Luke writes Jesus’s story. Throughout his ministry, Jesus identified with those who were scorned and cast out. He elevated the humiliated and called his followers to humble themselves in service of others. Once we look for this thread, we see it woven through every page of Luke’s Gospel.

  • Jesus announced his ministry by saying he would focus on the poor, the captives, the blind, and the oppressed (Luke 4:18–19).
  • Jesus’s healings largely focused on those suffering in ways that put them on the margins of society. Among others, he healed a leper (Luke 5:12–13), a naked man possessed by many demons (Luke 8:26–39), a woman with a 12-year discharge of blood (Luke 8:43–48), a boy possessed by a violent demon (Luke 9:37–43), a woman with an 18-year “disabling spirit” which bent her in half (Luke 13:10–13), and a blind beggar (Luke 18:35–43).
  • He kept company with “tax collectors and sinners” at a time when religious leaders looked at such people with scorn and disgust. (See Luke 5:27–32, Luke 7:34, Luke 7:36–50, Luke 15:1–2, and Luke 19:1–10.)
  • In the Beatitudes, Jesus blessed those who were poor, hungry, weeping, and hated (Luke 6:20–23).
  • Jesus’s teaching on discipleship emphasized self-denial (Luke 9:23–27), selling one’s possessions to give to the needy (Luke 12:33–34), and inviting the poor, crippled, lame, and blind to a banquet instead of friends and family (Luke 14:12–14).
  • Jesus showed concern for the humiliated in his parables. In the parable of the banquet, the master brought in the poor, crippled, blind, and lame (Luke 14:15–24). The father of the prodigal ran to meet his broken and humiliated son when he returned (Luke 15:11–24). And Lazarus, a poor beggar covered with sores, was elevated to heaven while the rich man suffered in Hades (Luke 16:19–31).
  • Peter proclaimed he was willing to die for Jesus (Luke 22:33) and wanted a fight when Jesus was arrested (Luke 22:50). He didn’t want to be identified with a humiliated Jesus (Luke 22:54–62). Jesus’s look at Peter (Luke 22:61) was a quiet rebuke; following Jesus does not bring the honor of a final glorious battle, it requires the willingness to give up one’s rights and die.

After Jesus loved and cared for the humiliated through his ministry, he became humiliated at the end. He took the place of those he loved.

Our Response

Jesus knows our humiliation because he was humiliated. He is able to sympathize with every one of our conditions and weaknesses (Hebrews 4:15). This is why we can draw near to his throne of grace with confidence, knowing that we’ll find all the mercy we need (Hebrews 4:16).

Jesus also calls us to willingly suffer humiliation for others. As we lower ourselves, giving up money or time or status, we elevate others.

In this, we embrace the pattern of Jesus, who suffered to save his enemies (including us, Romans 5:10). We also depend on (and demonstrate) the power of Jesus. Embracing humiliation for others is not natural; only after we have been changed can we seek out the lower place by the gracious work of the Spirit.

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The Surprising Transformation of the Disciples of Jesus

Posted onAuthorRyan Higginbottom

Jesus’ disciples were not at their best at the end of his life. They were fearful, uneasy, and uncertain about the future.

And yet, at the end of the Gospels, these same men were ready to take on the world. How can we explain this difference?

The Disciples Before

For most of the last chapter of Luke, the disciples were not exactly full of faith.

When the women who visited the tomb told the apostles what they had seen, the men did not believe them—it sounded like an “idle tale” (Luke 24:11). Peter was curious, but he didn’t have much company when searched out the evidence (Luke 24:12, John 20:8).

The two disciples on the road to Emmaeus were intrigued by the women’s report (Luke 24:22), but they had lost hope in Jesus as the Redeemer of Israel (Luke 24:21). His death was unexpected and disheartening.

When Jesus appeared to his disciples, they thought he was a spirit (Luke 24:37). They were full of fears and doubts (Luke 24:38). Even after Jesus showed them his hands and feet and invited them to touch his wounds, they weren’t convinced it was him (Luke 24:41).

The Disciples After

The end of Luke 24 stands in stark contrast to its beginning.

The disciples witnessed Jesus’ ascension, worshiped him, and returned to Jerusalem with great joy (Luke 24:51–52). They were continually in the temple praising God (Luke 24:53).

The fact that the disciples returned to Jerusalem with great joy is itself an act of faith. In Luke, Jesus spent the first part of his ministry teaching and healing in Galilee, but then “he set his face to go to Jerusalem” (Luke 9:51).

Things unraveled quickly after Jesus and his companions arrived in Jerusalem for Passover. Jesus was betrayed, arrested, tried, and killed. The religious and governmental leaders who were responsible were largely still present in Jerusalem on Easter Sunday; this would have made the city a terrifying place for Jesus’ followers.

Yet Jerusalem was to be the launching place for the proclamation of the gospel to all the nations (Luke 24:47). Jesus told his disciples to stay in the city until they received power for this mission (Luke 24:49). The fact that they faced staying in a dangerous place with “great joy” shows the magnitude of their transformation.

So, what caused the change?

The Elements of Change

As we observe the text of Luke 24, we notice three ingredients that kindled the disciples’ growth.

The Word of God

Jesus’ followers did not understand the Scriptures. Consequently, they did not grasp who he was nor did they expect him to suffer, die, and rise.

At the tomb, the angels reminded the women that Jesus had told them that he “must” die and rise (Luke 24:6–8).

Jesus told the Emmaeus-bound disciples that they were foolish and slow to believe what the prophets had spoken (Luke 24:25). He explained that it was “necessary” for the Christ to die and then enter glory (Luke 24:26). He then taught them about himself through all the Scriptures (Luke 24:27).

When Jesus appeared to the disciples, he reminded them that everything in the Law, Prophets, and Psalms “must” be fulfilled (Luke 24:44). He opened their minds to understand the Scriptures (Luke 24:45).

God’s word is the central corrective element in this passage. Jesus, the angels, and Luke all point to the Scriptures for a proper understanding about the Messiah. That understanding brought transformation.

Jesus

The disciples heard rumors of Jesus’ resurrection, but they were changed when they finally saw him.

After the two traveling disciples recognized Jesus at a meal, they felt conviction like heartburn when they reflected on his Scripture lesson for them (Luke 24:32). They returned to the eleven with the ground-breaking news (Luke 24:33), and when they arrived, the others were convinced of the resurrection because Jesus had also appeared to Peter (Luke 24:34).

When Jesus “stood among” the disciples, they weren’t convinced it was him (Luke 24:36–37). But Jesus invited them to touch and see. He showed them his hands and feet. He ate with them (Luke 24:39–43). Thus convincing the disciples that he was not a spirit and that he was, in fact, Jesus, he gave them supernatural understanding of the Scriptures (Luke 24:45).

Finally, the disciples went with Jesus to Bethany for his ascension (Luke 24:50). He blessed them as they watched him depart (Luke 24:51).

The disciples had experienced a traumatic stretch of days. At the center of their disappointment was the death of their leader and their loss of hope. Spending time with and learning from Jesus between his resurrection and ascension had a powerful effect.

A Mission and a Promise

When Jesus visited the disciples, he didn’t only give them instruction and fellowship, he gave them a purpose for the future.

When explaining the Scriptures, Jesus said “it is written” that “repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:47). And the disciples were not just messengers but “witnesses of these things” (Luke 24:48).

Jesus gave the disciples a promise to accompany their mission.

And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high. (Luke 24:49)

The disciples had a great task in front of them, but there was a mighty helper on the way.

Main Point and Application

Luke had at least one main point in writing the last chapter of his Gospel: An encounter with the resurrected Jesus will transform disciples and prepare them for a joyful mission.

We can start to apply this powerful truth by praying. Let’s pray for these encounters—for ourselves and others.

And as you brainstorm ways to bring yourself and your neighbors into contact with the risen Christ, remember that he is powerfully present in the Bible and with his people.

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The Right-Now Blessings of the Kingdom of God

Posted onAuthorRyan Higginbottom

Christians have a sure hope of heaven. Because Jesus has paid for our sin and we have received his righteousness, we are children of God who will be with our Father forever.

That’s wonderful! But, some might ask, what’s in it for me now?

Though most Christians don’t ask this question in polite company, many have wondered. Aren’t there some tangible, present-time benefits of being a Christian? Or must we wait entirely for heaven?

We Have Left Our Home

Jesus addresses this matter with his disciples on the heels of his interaction with the rich ruler in Luke 18. The ruler wants to do something to inherit eternal life, and Jesus pokes his finger where it hurts.

When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” (Luke 18:22)

The ruler leaves in grief because he is so wealthy, and Jesus notes how difficult it is for the rich to enter the kingdom of God. This doesn’t rule out the possibility of prosperous Christians, however, because “what is impossible with man is possible with God” (Luke 18:27).

Peter then says, “See, we have left our homes and followed you” (Luke 18:28). Peter must be thinking back to Jesus’s words in verse 22. We have done what the ruler did not. What does that mean for us?

Jesus’ reply is stunning.

And he said to them, “Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life.” (Luke 18:29–30)

There is eternal life to come, but the blessings of the kingdom of God start now. And those blessings are abundant.

Blessings in this Time

We can almost hear the gears turning in Peter’s head. What is it that we receive now?

Jesus is not talking about wealth. That wouldn’t make sense in the context of leaving house and family, and it doesn’t fit after the warning about material riches.

There are probably hundreds of gifts we could discuss, but let’s focus on three.

The Freedom from the Grip of Idols

If an idol is anything (even a good thing) that occupies a commanding place in one’s heart, then the ruler made an idol of his wealth. Jesus told him to sell everything—not because this is a universal command to all believers, but because Jesus wanted the ruler to confront his idol. Sadly, the ruler was devoted to his riches.

When we follow Jesus, we start down the path of freedom from our idols. Jesus calls us to this freedom and gives us the power to make this freedom happen.

To determine the idols that occupy our hearts, we must ask ourselves: Where do I turn for refuge, safety, comfort, or escape? What brings me hope or causes me despair? It could be family, reputation, achievement, politics, or work. It might be a dozen other things.

If you’ve identified one or more idols here, don’t despair. It simply means that you are a human being. Jesus is eager to help idolatrous humans like us!

The Church

In the first century, a disciple who left his family (Luke 18:29) was leaving virtually all of his friends and contacts. With a few exceptions, he probably didn’t know any other disciples, but he was so compelled by Jesus that it didn’t matter.

We may lose family and acquaintances when we follow Christ, but we gain so much more. Christians who have joined a healthy, local church know the joy of belonging to a new family (Matt 12:46–50).

The people in the church are our brothers and sisters (Rom 8:29). They care for us; they help us with physical, emotional, and spiritual needs; they share a mission and a vision with us. In prayer, in gathering around the Scriptures, they point us toward the most important things in life—loving God and loving our neighbors.

The Presence of God

The disciples walked the same roads as Jesus. This was its own blessing—they learned from and were cared for by the Son of God! This is the very gift Jesus wanted to give the ruler in Luke 18.

And this gift is just as present for us. We have the Holy Spirit, and Jesus said that in some ways we have it better than his first-century followers.

Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. (John 16:7)

The presence of God—lost in the garden of Eden, accessible to a select few in the tabernacle and temple, described and promised in the psalms and prophets—is a real, glorious gift for Christians right now.

Not Just in the Age to Come

The best earthly blessings resonate with us because they offer a foretaste of heaven. Freedom from sin, the fellowship of believers, the presence of God—we long to have these gifts in full!

But the good news of this passage is that leaving everything to follow Jesus has benefits now. These present-time blessings strengthen us, encourage us, and develop our affections for eternity.

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When the House of God Doesn’t Feel Like Home

Posted onAuthorSarah Wisniewski

Twelve weeks ago, when our in-person services were suspended, I daydreamed about walking through the church doors once again, bare-faced, hugging my friends, proudly carrying my newborn son. Instead, we’ll be peeking over masks from six feet away with a baby who by now is hardly new. 

Walking through the doors will bring a different range of emotions for each of us, but suffice it to say, we’ll all be disappointed. We’re grieving for the worship experience we remember. 

The Latter Temple

As the Israelites began returning from their 70-year exile in Babylon, the glorious temple built by Solomon (2 Chronicles 3) was in ruins. When the foundation for a new temple was laid, most of the people rejoiced—but many of the elders who remembered the old temple wept over how much less glorious the new one would be (Ezra 3:12). 

The completion of the temple seventeen years later caused a new round of mourning: “Who is left among you who saw this house in its former glory? How do you see it now? Is it not as nothing in your eyes?” (Haggai 2:3). 

God, through his prophet Haggai, exhorted his people to “be strong … for I am with you” (Haggai 2:4). The glory of the former temple had never been in its gold or its cedar, but in God’s presence. “My Spirit remains in your midst,” he told his people, so they need not grieve the loss of a particular building (Haggai 2:5).

More than that, God promised that “The latter glory of this house shall be greater than the former, says the Lord of hosts. And in this place I will give peace, declares the Lord of hosts” (Haggai 2:9). The latter glory that brings peace is widely understood to be Jesus. The new temple is where Jesus was dedicated, where Simeon declared him to be “a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:32).

Like many prophecies, Haggai’s declaration of “latter glory” has a second layer of meaning, pointing to the final glory when God’s people will not gather at a building to worship but will dwell with God and worship before his throne. God, through Haggai, called his people to not look back to Solomon’s temple, but to look ahead to what the glory of Solomon’s temple prefigured. 

The Latter Glory

It is fitting to grieve our losses in our new worship logistics: losses of intimacy, comfort, focus, connection. When the elders wept over the new foundation, God did not chastise them. It was acceptable to have mixed emotions: “the people could not distinguish the sound of the joyful shout from the sound of the people’s weeping” (Ezra 3:13). 

We cannot remain in our grief, however: “Work, for I am with you, declares the Lord of hosts” (Haggai 2:4). Though stifled behind masks and distanced by six feet, we must continue the work of the church—to worship and serve our Savior. We can persevere, despite awkwardness and discomfort, because what makes the church “the church” is still present: “My Spirit remains in your midst,” declares the Lord (Haggai 2:5)! 

God is present with his people! Church may not look how we hoped. But God is still the Lord of hosts, Jesus has still saved us from our sins, and the Spirit still dwells in us, so we have all that we need to worship. 

Finally, we must remember, like the Israelites, that our earthly worship services are a foreshadow of eternity. We have never worshiped perfectly; our minds wander, our hearts are cold, our strength wavers. But a glorious day is coming when God’s church—the whole bride of Christ, not divided into local congregations or spread across time—will sing God’s praises loud and long, side by side before the throne. 

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Naomi and the Names We Call Ourselves

Posted onAuthorRyan Higginbottom

Despite our best intentions to resist, our circumstances inevitably affect our outlook on life. I’m stuck in this job. I’ll never get married. I must be a lousy father.

This isn’t new.

The Story of Naomi

Naomi is a central figure in the book of Ruth. After a famine-prompted move from Bethlehem to Moab, her husband and two sons died. Naomi was left with only her daughters-in-law.

Hearing that the famine had ended, Naomi headed back to Bethlehem. She freed her daughters-in-law from any obligation to go with her, but in a heart-warming statement of love and loyalty, Ruth stayed by Naomi’s side (Ruth 1:16–17).

Though she had a steadfast companion, Naomi’s life had fallen apart. Without a husband and with no other men in her family, she re-entered Bethlehem in low spirits.

The Story of Mara

Naomi already admitted her anguish (Ruth 1:13), but her bitterness boiled over when she met the women of Bethlehem.

She said to them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. I went away full, and the Lord has brought me back empty. Why call me Naomi, when the Lord has testified against me and the Almighty has brought calamity upon me?” (Ruth 1:20–21)

Naomi felt so crushed by God she rejected her given name (“Naomi” means pleasant) for another (“Mara” means bitter). How could she remain “Naomi” when life seemed anything but pleasant?

She was empty and God was to blame. From that moment on, her new name would announce her deep bitterness to everyone.

What Happened to Mara?

With this background, it’s surprising to reach the end of Ruth without another mention of the name “Mara.” Everyone uses “Naomi” without a second thought.

In Ruth 2:6, one of Boaz’s servants refers to Naomi. Boaz himself refers to Naomi in Ruth 4:3, 4:5, and 4:9. The women of Bethlehem, whom Naomi had urged to call her Mara, use her original name in Ruth 4:17. Finally, the author of Ruth doesn’t use the name Mara again.

What do we make of this?

Our Names

Like Naomi, sometimes we name ourselves based on God’s difficult providences or our feelings.

Sometimes we adopt new names out of self pity, sometimes out of outright defiance. We think these new names define us, that they tell a complete, set-in-stone story from now on and forever.

Victim. Fearful. Outcast. Impatient. Guilty. Angry.

These descriptions might be accurate. They might describe you. But if you are a Christian, they do not define you. You don’t have the authority to name yourself.

Christians are given new names by God Almighty. These names define us. His authority is greater than ours, so his names for us stick. What are some of those names?

Child.
Redeemed.
Free.
Heir.
Saint.
New Creation.
Righteous.
Chosen.
Holy.
Forgiven.
Alive.
Citizen of heaven.
Loved.

Whose Voice?

There’s a great quote by Martyn Lloyd-Jones about self-talk for the Christian. It contains this gem.

Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself?

Lloyd-Jones goes on to say that we must speak essential truths to our souls: “…remind yourself of God, Who God is, and what God is and what God has done, and what God has pledged Himself to do.”

Search the Bible. Embrace all that God has done for you in Jesus. Instead of the names spit out by your flesh, wear the names God gives you with thanksgiving.

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The Transforming Power of the Crucifixion

Posted onAuthorRyan Higginbottom

Until this year, I didn’t dwell much on Jesus’s crucifixion. Who would hang out at the gloomy execution when the empty tomb is right around the corner?

My categories were far too simple. I thought of the resurrection as the event where all of the good stuff happened, where all of the change took place, where the gospel reached its climax and hope bloomed. But through a closer study of the crucifixion itself, I’ve seen just how transforming that grisly, dark event can be.

The Criminal

In Luke’s Gospel, we’re told that Jesus was crucified between two criminals (Luke 23:32–33). And while the salvation of the second criminal is a rather famous story, Matthew tells us that both men, along with many others, were hurling abuse at Jesus (Matthew 27:44).

So, what happened? What made the second man rebuke his partner in crime, confess his sin and Jesus’s innocence, and cry out for deliverance to Jesus as his king (Luke 23:40–42)? Certainly God changes hearts, but what means did he use for this dying man?

There was just a parenthesis of time. Yet Luke wrote the answer bold, with exclamation points. What changed this man was Jesus, dying on the cross.

The criminal watched Jesus submit to the humiliation of the cross. He saw the added disgrace of his near-nakedness (Luke 23:34). He heard the sneering of the rulers, the mockery of the soldiers, and the taunting of his fellow criminal (Luke 23:35–39). And he observed Jesus suffer all of this without defending himself or lashing out.

Above everything else, what likely captured this criminal’s heart was the love of Jesus. There is hardly another explanation for Jesus’s posture in his last hours. In love’s chief display, Jesus prayed one of the most shocking prayers in the Bible.

Father, forgive them, for they know not what they do. (Luke 23:34)

Jesus had been betrayed by a close friend and denied by another. He had endured baseless accusations and a trial in which he was declared innocent. He had submitted when a cowardly ruler gave in to a mob, demanding Jesus be killed.

He felt nails driven through his flesh. He knew the excruciating pain that would last until the end. He heard all the scorn and the mockery and the insults.

And yet, as he hung dying, he asked his father to forgive them. They didn’t know what they were doing. They didn’t grasp who he was. Please forgive them!

Jesus’s love broke through the second criminal’s hard heart. He knew it must all be true—all the teaching and rumors and questions about Jesus—because he saw Jesus extend love in the face of hate. And Jesus received that criminal with one of the world’s greatest promises: “Truly, I say to you, today you will be with me in paradise” (Luke 23:43).

But the criminal wasn’t the only one changed by the crucifixion.

The Centurion

We don’t have much back story on the centurion. Did he join the soldiers in their mockery (Luke 23:36)? Was he a proud Roman who delighted in punishing this likely rebel? Or did he carry out his duties with indifference, just part of the job?

We may not know where he started, but we know where he ended up.

Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” (Luke 23:47)

The centurion witnessed three hours of darkness (Luke 23:44–45) and an earthquake (Matthew 27:51). He also saw Jesus take his last breath after crying out, “Father, into your hands I commit my spirit” (Luke 23:46).

How did this lead to the centurion knowing Jesus was innocent? How did this lead to praise for God?

No one but an innocent man would gladly, with a great cry of relief, entrust his soul to God. Anyone with even a hint of sin—and even a glimmer of an understanding of God’s justice—would tremble in their final moments. But Jesus was innocent, and he knew that God would soon vindicate his unjust death through resurrection.

Why did the centurion praise God? Again, we don’t have many details. But it’s possible the centurion was on day-long guard duty. He may have witnessed Jesus’s interaction with the criminal and all that came before it.

When the criminal proclaimed Jesus’s innocence and asked Jesus to remember him, perhaps the centurion wanted to believe. And then Jesus’s final cry and the signs of God’s judgment (darkness and earthquake) convinced him.

If Jesus was innocent, everything was upside down. The mob was wrong. Everything Jesus taught was true. So in that moment, the centurion didn’t weep in regret. He praised God, because God’s innocent son welcomed and died for sinners.

What About You?

We often want to read past Luke 23 (the trial and crucifixion) to Luke 24 (the resurrection). We want to get to the good stuff. And we should!

But there is earth-shaking, curtain-tearing power in the crucifixion—the son of God killed for sinners, an act of unthinkable, glorious love. We should all pause a little longer at the cross to consider the horrible scene.

Let’s not stay silent, though. Consider Jesus’s compassion and, like the criminal, run repentant to your Savior. Consider Jesus’s innocence and, with the centurion, cry out with praise to God.

Note: some of these ideas were fleshed out in conversation with my Home Fellowship Group on April 19, 2020. So it’s possible I’ve—ahem—borrowed some ideas here.

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Prayer in the Newborn Days

Posted onAuthorSarah Wisniewski

Guys, I’m tired. We’re way past “watch a movie or read for a bit to recharge.” This is systemic, sleep deprived, newborn tired. 

The adult body needs 6–8 hours of sleep a night, but no one told babies that. For a few weeks we were fortunate to snatch one or two hours at a time overnight, or maybe less on a rough night. It’s getting marginally better, but wow could I do with one good night’s sleep. 

We all have something that we want, that our prayers return to again and again. Maybe for you it’s physical healing, a new job, greater patience, or a better relationship with your spouse, sibling, or child. I can’t speak for you, but when I pray I want to ask boldly—but also recognize “not my will, but yours, be done” (Luke 22:42). 

I’ve been using Psalm 63:5–8 to guide my prayers.

My soul will be satisfied as with fat and rich food,
and my mouth will praise you with joyful lips,
when I remember you upon my bed,
and meditate on you in the watches of the night;
for you have been my help,
and in the shadow of your wings I will sing for joy.
My soul clings to you;
your right hand upholds me.

I do a lot of “remembering [God] upon my bed … in the watches of night” these days. I would really like to be “satisfied as with fat and rich food” with a good several hours of sleep! 

The satisfaction mentioned in this Psalm, however, comes not from receiving what I want, like good food or sleep, but from remembering and meditating on God: “for you have been my help, and in the shadow of your wings I will sing for joy” (Psalm 63:7). 

It’s not wrong to ask God for sleep. My body works better with adequate sleep. When I’m rested, it’s easier to be patient with my daughter, husband, and very needy son and to maintain a positive outlook on the thankless parts of the newborn days.

Psalm 63 reminds me that my truest desire, what my soul clings to and what upholds me, must be God himself. If he upholds me by providing sleep, then wonderful! But if it’s another sleepless night, then I can cling to God and trust him to uphold me another way. 

Jesus taught his disciples to pray, “Give us this day our daily bread” (Matthew 6:11). We’re taught elsewhere that the God who clothes the lilies will surely meet our needs (Luke 12:27–31). God met our deepest need in redeeming us from our sin through Jesus. He also sent the Holy Spirit to live in us, to guide us and sustain us while we are on earth. The Spirit hears my sleepy and sometimes wobbly prayers and intercedes for me before the Father (Romans 8:26–27). 

There’s tremendous comfort in this truth, but also a call to obedience. It’s tempting to use my lack of sleep to excuse sin, such as being short-tempered. My thinking sounds like Adam in the garden (Gen. 3:12): “The night’s sleep you gave me was too short, so I snapped at my husband.” I must rely on the Holy Spirit to change me and equip me to do right and avoid sin, just as much as I lean on him to supply the energy to change the next diaper. And when I fail, I cling to God’s reliable forgiveness and love: “your right hand upholds me” (Psalm 63:8).

I’ve tried to shape my prayers more along these lines: “God, please give me sleep tonight! Or, please give me the divine strength and stamina for the next day.” 

This makes it sound like I’m a content, spiritually satisfied person every day. Nope—I still really want sleep, and if I’m honest, in my flesh I want sleep more than I want to cling to God. So I re-read the note card by my bed where I wrote these verses, and pray for God to reorient my heart toward him.

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Now is the Time to Love Our Neighbors

Posted onAuthorErica Goehring

At the time of this writing, we are semi-quarantined in hopes of curbing the spread of COVID-19, a virus that has made the start of 2020 quite memorable. 

Response to the escalating cases revved up like an old lawn mower.  First we heard rumblings of a sickness across the globe. Tensions rose, and worries took hold. Finally, in one big surge, the engine roared to life, and next thing we knew, schools and businesses closed, and we huddled inside.

What does this mean for Christians? Some believers say that now is the time for the world to know that the Church really is not a building! We are the body of Christ. 

Scripture commands us at least nine times* to love our neighbors as ourselves. There is no caveat for pandemics, natural disasters, or personal inconvenience. We are Christ’s hands and feet, motivated by love and fueled by the Holy Spirit. Our work does not cease.

I have been thinking about the unconditional command to love our neighbors. Serving others in the current climate feels a little like making sandwiches with our hands tied behind our backs. How can we show love from isolation without touching or visiting? Knowing that we are all learning as we go, here are a few thoughts on loving our neighbors.

Boost Your Physical Health

The guidelines for protecting your own health are not new, but they require added diligence while the threat of illness is high. Details about good hand washing technique and basic disease prevention are available at the following website: https://www.cdc.gov/coronavirus/2019-ncov/prepare/prevention.html. As we practice disease prevention and focus on the well-being of our neighbors, isolation in our homes is a great act of love. We help prevent spreading the virus to the most vulnerable people and potentially reduce the strain on healthcare workers simply by staying home.

Reach Out

We must think beyond handshakes, hugs, and gathering together as ways of showing we care. Calls, e-mails, or messages through social media are not as intimate, but they provide connection and help create a sense of community. Conversation, by any means, shows your love and concern. Ask how people are doing with sincerity and with patience. 

Anticipate Needs

People may hesitate to ask for help, so be proactive and anticipate ways to be of service. Ask for wisdom from the Lord. James 1:5 reads, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” Pray for insight as you seek to bless people around you. We need wisdom in order to keep ourselves safe while also extending help. Fortified by prayer, we are better equipped to serve. 

The healthy among us can limit exposure for people in high risk categories by offering to pick up groceries or run essential errands. Even spending a few minutes picking up litter or raking the weathered leaves from last fall may improve someone’s view from home or lighten his or her workload.

Healthcare workers, retail employees, and emergency responders are still very much on the job. We can broadly assist them by protecting our own health, and we can specifically boost morale by leaving notes of gratitude or sharing colorful drawings from children. If possible, donate supplies or money for emergency work. Consider others in your community who might be under added stress during these difficult times. Small businesses are transforming their operations in order to remain open; we can support their efforts by choosing to purchase essentials from an independent business owner who may be struggling to support a family.

Remember, isolation raises the risk of depression and anxiety for some people. Be mindful of those whose mental health may suffer. Washington County’s mental health crisis hotline is 1-877-225-3567. 

Prioritize Real Health

As Christians, we know that lack of disease in our bodies is a small part of our overall health. We cannot look to physical fitness to assess our well-being. The apostle Paul says in 1 Timothy 4:7b-8, “rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.” Resist the urge to raise bodily health as the highest goal. 

We can preach hygiene day after day, but real hope only comes through the message of Christ. Philippians 4:4-9 tell us, “Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” We are in a position to illustrate what the peace of God looks like in the daily life of a believer. We can share the source of our joy. If we seek total assurance in masks, gloves, vitamins, or government leaders, we are headed toward disappoint. If our eyes are upon God, we are headed toward rejoicing. Help the people in your life to know real health and see real hope in action.

As followers of Christ, fear should not dictate our actions nor halt our work, but if fear has crept into your heart, know that you are not alone. The Lord knows our concerns. Join your voice with others as we pray for comfort and protection. 

I pray that God will open our eyes to the needs of our neighbors so that we can shine his light with confidence and love. Our God is a wise and holy father. A virus took us by surprise, but the Lord was not caught off guard. He is ready to equip us to continue the work of his church. 

*Leviticus 19:18; Matthew 5:43; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10: 27; Romans 13:9; Galatians 5:14; James 2:8

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Learning, Teaching, Writing, and Women

Posted onAuthorSarah Wisniewski

As a writing major in college, I took a bunch of classes in literature and literary theory. In my junior year, I also picked up an elective called How to Read the Bible, focused on biblical scholarship. 

They turned out to be basically the same skillset: You consider the themes and structure of the text, its historical context, what else that author has written, and opinions from other scholars. Yet my literature classes were full of women, while the biblical studies class was mostly men.  

Women have the same capacity as men for deep study, informed and reasoned discussion, and presentation of learning. These talents, in both sexes, are a gift to the individual and also to the body of Christ. 

In churches like ours that follow the biblical teaching that women are not “to teach or to exercise authority over a man” (1 Timothy 2:12), though, it can feel like there’s no outlet for a woman to share what she has learned. 

Encouragement for women

Scripture makes at least one thing clear on the subject of women in the ministry of the church: Women’s voices are valuable and needed for the building up of the whole church. 

Women are commanded to teach

Paul, in a letter to another young pastor, instructs that “Older women … are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:3-5).

Women are instructed to pass on what they learn to younger women. Paul highlights the snowball effect of investing in the spiritual growth of other women: A woman benefits herself; she loves and builds up her household–and she is even granted the honor of upholding the integrity of God’s own reputation. 

Women’s voices are not only for women

Men can also benefit from the insights and wisdom of women. We’re told that “when Priscilla and Aquila heard [Apollos preaching], they took him aside and explained to him the way of God more accurately” (Acts 18:26). Priscilla, wife to Aquila, is included in both the hearing and the explaining. 

Priscilla knew more than the man in the pulpit. She used her godly wisdom to instruct one who was already “competent in the Scriptures” (Acts 18:24), so that the gospel truth would be declared. Her contribution mattered in the kingdom of God; we find out later that Apollos’ teaching gained a large following (I Corinthians 3:4-5). Priscilla’s example demonstrates that there are appropriate avenues for a woman to instruct and even correct a man.

A need in the church

Our denomination, the PCA, has recognized that many of its churches are not encouraging women to serve to their full ability. Churches have tended to be “focused on what women cannot do rather than [on] fostering a biblically informed culture of what women are called to do” (WSMC report, Chapter 5).

The PCA commissioned the Women Serving in the Ministry of the Church (WSMC) study committee in 2016 “to pursue and equip the women of the church for every biblical role of service open to them” (WSMC report, Chapter 1). The committee submitted its report in 2017, including several recommendations to all PCA churches, detailed in Chapter 5 (pp. 58-63). 

The whole report is worth a read, to understand the value, biblical precedent, and bounds of women’s activities in the church. The thrust of the report is toward recognizing all the possible contributions women can make to the church. One opportunity that our church is pleased to offer is the WPCA blog. 

Write for the blog! 

I encourage any member to share on the blog, but this call is particularly to women. The church–our church–needs your wisdom, biblical insight, and experience. I hope the previous encouragements have eased any fears of overstepping biblical roles, but I realize there are other reasons people may hold back. 

I don’t have anything worth saying. Did the sermon strike you just so this week? Did something in your personal reading make you think? A blog doesn’t need to be a comprehensive analysis of a topic; in fact, smaller observations often make for more readable articles. I’ve found that I learn more by sitting down to write on a topic than if I simply study it for my own knowledge. 

I’m not trained in biblical scholarship. You have the Holy Spirit in you, teaching you through Scripture. There are plenty of Bible study tools out there (Knowable Word’s OIA method has been taught at our church), as well as commentaries for free online, for purchase, or for borrowing from our pastors. Study and write with prayer, and trust God to defend his truth. (Also, an editor will read your work and catch any blatant heresy.)

I’m not a writer. Writing is just thinking on paper. If you have an idea, jot down some notes and see where it goes. Ryan, as editor of the blog, or another writer can help with the writing. You could even co-write a piece with someone else to take the pressure off of you. 

Blogs are too high-tech for me. Write it by hand! I volunteer to type it up for you. Writers for the blog are not responsible for any of the techy stuff like formatting and posting articles. 

The WPCA blog exists for members of the church to share with one another what God is revealing to us. Anybody can write for the blog: men and women, pastors or lay people, the highly educated or the self-taught. We’d love to hear what God has taught you!

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The Bible is for Everyone

Posted onAuthorRyan Higginbottom

There are more Bibles in print today than ever. We have dozens of English Bible translations and scores of Bible apps. The number of ways to listen, stream, and download the Bible would amaze our parents in the faith.

And yet, some think the Bible is exclusive and elite. That it is aimed at a narrow strip of humanity.

Brethren, this should not be. The Bible is for everyone.

It is not just for pastors and ministers, not just for the ordained. It is not just for missionaries or evangelists or worship leaders. It is not just for elders, deacons, or Bible study leaders. It is not just for those in vocational ministry.

The Bible is not just for independent adults. It is not just for the employed or the wealthy or the powerful. It is not just for those who speak loudly into the world and influence others. It is not just for the educated.

The Bible is not only for those who already know it. It is not a private club with a secret handshake. It is not only for church members, not only for the theologically astute, not only for people who can turn to Amos without consulting the table of contents.

The Bible is not for a select, respectable few, because Jesus did not come for a select, respectable few.

With the drama and force of a thousand neon arrows, the Bible points to Jesus. And since Jesus invites everyone to come to him, the Bible is for everyone.

The Bible is for those who don’t know Chronicles from Corinthians. It’s for those who have never been to church, who don’t what “theology” means.

The Bible is for babies, children, teens, and the elderly. It is for the jobless and the retired. It is for the poor and helpless, the weak and the overlooked. The Bible is for grade-school dropouts and those with mental challenges.

The Bible is for regular, normal Christians. And it is also for the curious, the doubting, and the disenchanted.

The Bible is for you. And the Bible is for your neighbor.

Regardless of your achievements, bank account, or any status in anyone’s eyes—good or bad—the Bible is for you. And God invites you to read, listen to, study, and memorize the Bible so that you might know him through his son Jesus.

So grab a Bible, grab a neighbor, and take up this remarkable, unique book that is written for all people. Let’s dig in.

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