“When we put God first, all other things fall into their proper place or drop out of our lives.”― Ezra Taft Benson
I have spent a great part of my life searching for the one trait all successful people share. I found in my quest for this knowledge”The Common Denominator of Success” revealed successful people’s common characteristic was not hard work, good luck, or astute human relations, although these traits were important. The one factor that seemed to transcend all the rest was the habit of putting first things first. I observed, “The successful person has the habit of doing the things failures don’t like to do. They don’t like doing them either, necessarily. But their disliking is subordinated to the strength of their purpose.”
The Book of Haggai, the second shortest in the Old Testament, communicates this same message: Put first things first. It was written to people like us, who would say that God must be first. But they had drifted away from this truth. They lived with misplaced priorities. Haggai was sent to help God’s people get their priorities in line with what they knew they should be.
Haggai spoke his message to Jews who had returned to Jerusalem after living in captivity in Babylon. As you recall, Babylon had destroyed Jerusalem and Solomon’s Temple some 70 years earlier. When the Jews returned from exile they faced the daunting task of rebuilding. The first returnees made preliminary attempts to clear the debris and lay the foundation for a second temple. Their Samaritan neighbors offered to join in the work, but the Jews refused them. The Samaritans, in turn, threatened the workers and sent men to Persia to lobby against the Jews, bringing the work to a halt.
As years passed, slowly but surely, Jerusalem came to life again. Homes were built, stores opened, commerce established, fields planted, crops harvested, and life began to resemble normalcy. Israel, however, got used to life without the Temple. The foundations were overgrown with weeds. They stood as a mute reminder of the Jews’ failure to take care of God’s house. Fourteen to 16 years passed, and then Haggai appeared on the scene with one prevailing message: It’s time to finish rebuilding the Temple.
It was a message of priority: Put first things first. The Temple was the center for worshiping God. It represented the heart and soul of the Old Testament religion. Although God is everywhere, the Temple was the place on earth where God dwelled in a special sense. For the Temple to lie in ruins was to neglect the worship of God. It was a testimony of misplaced priorities. It was an embarrassment to God and a blemish on his reputation.
Haggai’s message was blunt. He pulled no punches and wasted no words. Haggai spoke like a foreman on a construction project. With a hardhat and tool belt, walking around the construction site, he bellowed out orders. Found here are a few practical steps about putting first things first.
I. Stop making excuses
First, Haggai confronted excuses for the Temple lying in ruins. “The LORD of Hosts says this: These people say: The time has not come for the house of the LORD to be rebuilt” (Haggai 1:2, HCSB). They intended to build God’s house, but just hadn’t got around to it yet. If you were to ask them about it, they would probably say, “I’m all for building the Temple. It is a great cause. But God wants us to take care of our own families first. Times are hard. Jobs are scarce. We need to pray about it some more. We will eventually build it, but not now.” They made excuses.
Billy Sunday defined an excuse as “the skin of a reason stuffed with a lie.” Benjamin Franklin wrote, “I never knew a man who was good at making excuses who was good at anything else.”
It is always easy to make excuses when you don’t want to obey God. We can always find rational justification for not doing what God wants us to do: The time is not right. I’ve got family responsibilities. My kids need me now. When things settle down at work, then I can do something. The first step to putting first things first is to admit our responsibility.
II. Cease being selfish
Closely aligned with excuse making is a selfish mindset that permeates everything. Haggai challenged the people’s selfish behavior. “The word of the LORD came through Haggai the prophet: Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins?” (Haggai 1:34, HCSB). Paneled houses can mean “covered” or “roofed,” but the point was that it represented the finishing touches. Their homes were not “in process.” No weeds were growing around their unfinished foundations. Their homes were complete while the Temple remained nonexistent.
Please understand: Nothing is wrong with having a nice home. This statement is not an attack on riches or big houses. What’s wrong is to own a nice home while God’s house lies in ruins. What’s wrong is spend all your money on selfish needs while ignoring the things of God. What’s wrong is to spend one’s time, one’s best hours, and one’s talents on selfish pursuits while the things of God are left undone. It is an indictment of misplaced priorities.
It is easy to drift away from God’s agenda to our own. It is easy to pursue selfish desires while ignoring God’s. In fact, it is the default mode of our lives. If we give no thought to how we are living, we will naturally live for ourselves. The bent of our hearts and is always toward selfishness. This is what happened to the Jews Haggai addressed.
Like William Cowper, the hymn writer and pastor, penned: “Prone to wander, Lord I feel it. Prone to leave the God I love.” That is what happens when we don’t persistently and consistently seek God first.
III. Don’t miss God’s blessings
As a consequence of their excuse-making and selfish living, the people in Haggai’s day experienced hardship. He continues: “Now, the LORD of Hosts says this: Think carefully about your ways: You have planted much but harvested little. You eat but never have enough to be satisfied. You drink but never have enough to become drunk. You put on clothes but never have enough to get warm. The wage earner puts his wages into a bag with a hole in it” (Haggai 1:5-6, HCSB). They sowed plenty of seed, but there was a drought and the crops didn’t yield as much as they had hoped. They had active lifestyles but were not experiencing satisfaction. They were laboring but showing no profit. No matter how hard they tried, they seemed to be spinning their wheels. No matter how much money they made, they could not keep it. Do you know how that feels?
Because of their selfishness the people missed God’s blessings. Haggai points out a sobering reminder: What happens in your heart affects every other part of your life. Because the people had pushed God out of the center, they suffered in every area.
What they did not see was that God caused their predicament. They hadn’t stopped to consider that God was trying to tell them something. Haggai screamed: “Hey! It’s God who controls the rain and the harvest. He is withholding his blessing because your priorities are not right. Put his house first and he will bless you.” Jesus said the same thing: “But seek first the kingdom of God and his righteousness, and all these things will be provided for you” (Matthew 6:33, HCSB).
Blessings come through obedience. If we want to experience God’s blessings we will put him first.
IV. Take time to evaluate
With this strong indictment and devastating predicament, the people realized they had caused their own calamities. The people were ready to evaluate their situation. Twice Haggai instructed the people, “Consider your ways” (1:5, 7.). The word consider means to give careful thought to. It was time for the people to do some serious self-examination before the Lord. Haggai wanted the people to stop long enough in their busy schedules to evaluate their life in light of God’s Word. He wanted them to measure the consequences of their actions.
Evaluation is a good thing. That is why teachers give tests and employers hold job reviews. Socrates wrote: “The unexamined life is not worth living.”
Each day we need to evaluate how we spend our time and our money, and how we use our talents. We should examine who we choose as friends, what we set as goals, and where we are going. If God is not first, guess who removed him from his rightful place?
The failure to make constant corrections each day is like a pilot who does not make slight course adjustments in flight. The plane will end up hundreds of miles off course later. The failure to take the proper precautions today will result in severe consequences tomorrow.
When we stop making excuses, cease being selfish, seek God’s blessings, and take time to evaluate, we can see God work in powerful ways. This is what happens when first things are first, when God is first in our hearts. How will we know that we have put first things first? How will we know that God is first place? Here are three indications.
A. We are active in the right things
“Go up into the hills, bring down lumber, and build the house. Then I will be pleased with it and be glorified, says the LORD” (Haggai 1:8, HCSB). In all of life there is a time to talk and a time to act, a time to consider and a time to do. Those who put first things first are up and doing the right things: spending time with God daily, serving people, honoring him with their time, talents, and financial resources. For the Jews living in Jerusalem, it meant cutting down trees to build God’s house.
B. God is glorified
Why should the Temple be built? That God may be glorified. When God is not first we are indifferent to his glory—his fame and his reputation being spread. But when God is first revealing his glory is first on our minds. In fact, everything we think, say, and do is to honor God and bring credit to him. Whatever your occupation, the chief business of every Christian is to bring glory to God.
C. God blesses us
When the people obeyed, God sent word: “I am with you” (1:13). When God is first, he blesses us. And the sure sign of his blessing was his manifested presence. If God seems distant in your life, perhaps your priorities have gotten mixed up. When you put God first, you experience a new awareness of his presence. That is true blessing.
An instructor at a time-management seminar told the participants to prepare for a quiz. He reached under the table and took out a wide-mouthed gallon jar and set it on the table. Next to the jar were a number of fist-sized rocks. He asked the group, “How many of these rocks do you think we can get inside this jar?” The participants made their guesses. The instructor said, “Let’s find out.” One by one he began to put as many fist-sized rocks as he could into the jar until the rocks inside were level with the top of the jar.
The instructor then asked, “Is the jar full?” All the participants looked at the jar filled with rocks and said it was.
But then he reached under the table and pulled out a bucket of gravel. Then he dumped some gravel in and shook the jar. The gravel filled the spaces between the big rocks. He grinned and asked again, “Is the jar full?”
The participants were not about to be fooled a second time. They said that the jar was probably not full.
The instructor nodded and said, “Good. You are catching on.” He next took out a bucket of sand and poured it into the jar. Slowly the sand filled the gaps between the rocks and gravel. After the sand settled, the instructor once again asked, “Now, is the jar full?”
The audience roared, “No!”
He said, “Good.” He was pleased that they understood an important principle. The instructor poured a pitcher of water into the jar. At this point he stopped and asked the group, “What’s the point of this?”
Somebody said, “Well, there are always gaps, and if you work at it, you can always fit more into your life.”
But the instructor said, “No, the point is this: If I hadn’t put in those big rocks first, I would never have gotten them in at all.”
What should be your big rocks? God and his house. Put them into your life first.
This entry was posted in Uncategorized and tagged #AmendYourWays, #Ex-Offenders, #Reconsider, America, changed lives, compromise practices, Culture, disenfranchisement, education, Faithfulness, Focus, honor, hope, humanity, Motivation, Restoration, social issues, social justice, Society, spirituality, Struggles.
Even for blacks who make it to college, the problem doesn’t go away. As statistics would have it, 70 percent of all black students who enroll in four-year colleges drop out at some point, as compared with 45 percent of whites. At any given time nearly as many black males are incarcerated as are in college in this country. And the grades of black college students average half a letter below those of their white classmates.
A pressing problem: teachers and police officers monitor, profile and police black and Latino youth and neighborhoods more than white ones.
When asked during the 2008 campaign if he identified as black, President Obama simply said, “The last time I tried to catch a cab in N.Y.C….” His comment signaled to blacks that he experienced discrimination, while simultaneously illuminating a fatal flaw with race relations in the 21st century — our inability to separate black man from criminal.
In addition to the Department of Education study, sociological research continues to show that blacks and Latinos are more likely to be disciplined in school and stopped by the police. While some may anecdotally argue that black kids are badder than white kids, studies show a more pressing problem — teachers and police officers monitor, profile and police black and Latino youth and neighborhoods more than white ones.
While 75 percent of high school students have tried addictive substances, only specific groups and areas get targeted by the police. As evidence by the e-mail University of Akron sent their black male students, college status does not afford them the privilege to avoid policing. Thus, a black senator is treated similarly to a“potential felon.”
Legalizing marijuana could potentially lead to more legitimized policing of black and Latino men. Reducing draconian drug laws would help in sentencing, but still not change the way that black and Latino men are criminalized. In this regard, this criminalizing epidemic is just as much a social problem as it is legal and institutional.
There are a few solutions worth mentioning. Legally, there can be tougher sanctions for racial profiling when individuals are unfairly targeted or searched.
Socially, when individuals meet a “good” black man, they can be seen as the rule and not the exception. Most black men are not criminals or untrustworthy; they are law-abiding citizens. People need to start recognizing social class cues that signal professionalism and decency instead of ubiquitously categorizing black men as dangerous.
It is high time that individuals see not just a black man, but a man who could be a doctor, lawyer, neighbor or even the president. These changes in individuals’ perceptions will a go long way to solve the criminalization of nonwhite bodies.
I sense a certain caving-in of hope in America that problems of race can be solved. Since the sixties, when race relations held promise for the dawning of a new era, the issue has become one whose persistence causes “problem fatigue”—resignation to an unwanted condition of life.
This fatigue, I suspect, deadens us to the deepening crisis in the education of black Americans. One can enter any desegregated school in America, from grammar school to high school to graduate or professional school, and meet a persistent reality: blacks and whites in largely separate worlds. And if one asks a few questions or looks at a few records, another reality emerges: these worlds are not equal, either in the education taking place there or in the achievement of the students who occupy them.
As a Human Behaviorist , I know that the crisis has enough possible causes to give anyone problem fatigue. But at a personal level, perhaps because of my experience as a black in American schools, or perhaps just as the hunch of a myopic psychologist, I have long suspected a particular culprit—a culprit that can undermine black achievement as effectively as a lock on a schoolhouse door. The culprit I see is stigma, the endemic devaluation many blacks face in our society and schools. This status is its own condition of life, different from class, money, culture. It is capable, in the words of the late sociologist Erving Goffman, of “breaking the claim” that one’s human attributes have on people. I believe that its connection to school achievement among black Americans has been vastly underappreciated.
This is a troublesome argument, touching as it does on a still unhealed part of American race relations. But it leads us to a heartening principle: if blacks are made less racially vulnerable in school, they can overcome even substantial obstacles. Before the good news, though, I must at least sketch in the bad: the worsening crisis in the education of black Americans.
Despite their socioeconomic disadvantages as a group, blacks begin school with test scores that are fairly close to the test scores of whites their age. The longer they stay in school, however, the more they fall behind; for example, by the sixth grade blacks in many school districts are two full grade levels behind whites in achievement. This pattern holds true in the middle class nearly as much as in the lower class. The record does not improve in high school. In 1980, for example, 25,500 minority students, largely black and Hispanic, entered high school in Chicago. Four years later only 9,500 graduated, and of those only 2,000 could read at grade level. The situation in other cities is comparable.
Blacks in graduate and professional schools face a similarly worsening or stagnating fate. For example, from 1977 to 1990, though the number of Ph.D.s awarded to other minorities increased and the number awarded to whites stayed roughly the same, the number awarded to American blacks dropped from 1,116 to 828. And blacks needed more time to get those degrees.
Standing ready is a familiar set of explanations. First is societal disadvantage. Black Americans have had, and continue to have, more than their share: a history of slavery, segregation, and job ceilings; continued lack of economic opportunity; poor schools; and the related problems of broken families, drug-infested communities, and social isolation. Any of these factors—alone, in combination, or through accumulated effects—can undermine school achievement. Some analysts point also to black American culture, suggesting that, hampered by disadvantage, it doesn’t sustain the values and expectations critical to education, or that it fosters learning orientations ill suited to school achievement, or that it even “opposes” mainstream achievement. These are the chestnuts, and I had always thought them adequate. Then several facts emerged that just didn’t seem to fit.
This entry was posted in social justice and tagged Abraham Lincoln, America, changed lives, Christ, compromise practices, Culture, disciplined thinking, education, Human Rights Campaign, humanity, injustice, Jesus, politics, social issues, social justice, Society, spirituality, standing power.
Black has never been more beautiful, witnessed by this collection featuring accomplished dark skinned-women from all walks of life. In ‘Dark Girls, ‘ celebrities such as Lupita Nyong’o, Pauletta Washington, Cicely Tyson, Judge Mablean, Brandi and Karli Harvey, and 20 other outstanding women share intimate insights into what their dark skin means to them.
Colorism is a persistent problem for people of color in the USA. Colorism, or skin color stratification, is a process that privileges light-skinned people of color over dark in areas such as income, education, housing, and the marriage market. This post describes the experiences of African Americans, Latinos, and Asian Americans with regard to skin color. Research demonstrates that light-skinned people have clear advantages in these areas, even when controlling for other background variables. However, dark-skinned people of color are typically regarded as more ethnically authentic or legitimate than light-skinned people. Colorism is directly related to the larger system of racism in the USA and around the world. The color complex is also exported around the globe, in part through US media images, and helps to sustain the multibillion-dollar skin bleaching and cosmetic surgery industries
Racial discrimination is a pervasive problem in the USA. African Americans, Latinos, Asian Americans, and other people of color are routinely denied access to resources and fair competition for jobs and schooling. Despite this pattern of exclusion, people of color have made great progress in combating persistent discrimination in housing, the labor market, and education. However, hidden within the process of racial discrimination is the often overlooked issue of colorism. Colorism is the process of discrimination that privileges light-skinned people of color over their dark-skinned counterparts (Hunter 2005). Colorism is concerned with actual skin tone, as opposed to racial or ethnic identity. This is an important distinction because race is a social concept, not significantly tied to biology (Hirschman 2004). Lighter-skinned people of color enjoy substantial privileges that are still unattainable to their darker-skinned brothers and sisters. In fact, light-skinned people earn more money, complete more years of schooling, live in better neighborhoods, and marry higher-status people than darker-skinned people of the same race or ethnicity.
How does colorism operate? Systems of racial discrimination operate on at least two levels: race and color. The first system of discrimination is the level of racial category, (i.e. black, Asian, Latino, etc.). Regardless of physical appearance, African Americans of all skin tones are subject to certain kinds of discrimination, denigration, and second-class citizenship, simply because they are African American. Racism in this form is systemic and has both ideological and material consequences. The second system of discrimination, what I am calling colorism, is at the level of skin tone: darker skin or lighter skin. Although all blacks experience discrimination as blacks, the intensity of that discrimination, the frequency, and the outcomes of that discrimination will differ dramatically by skin tone. Darker-skinned African Americans may earn less money that lighter-skinned African Americans, although both earn less than whites. These two systems of discrimination (race and color) work in concert. The two systems are distinct, but inextricably connected. For example, a light-skinned Mexican American may still experience racism, despite her light skin, and a dark-skinned Mexican American may experience racism and colorism simultaneously. Racism is a larger, systemic, social process and colorism is one manifestation of it. Although many people believe that colorism is strictly a ‘black or Latino problem’, colorism is actually practiced by whites and people of color alike. Given the opportunity, many people will hire a light-skinned person before a dark-skinned person of the same race, or choose to marry a lighter-skinned woman rather than a darker-skinned woman. Many people are unaware of their preferences for lighter skin because that dominant aesthetic is so deeply ingrained in our culture. In the USA, for example, we are bombarded with images of white and light skin and Anglo facial features. White beauty is the standard and the idea.
Historical origins of colorism Colorism has roots in the European colonial project (Jordan 1968), plantation life for enslaved African Americans (Stevenson 1996), and the early class hierarchies of Asia. Despite its disparate roots, today, colorism in the USA is broadly maintained by a system of white racism. The maintenance of white supremacy (aesthetic, ideological, and material) is predicated on the notion that dark skin represents savagery, irrationality, ugliness, and inferiority. White skin, and, thus, whiteness itself, is defined by the opposite: civility, rationality, beauty, and superiority. These contrasting definitions are the foundation for colorism. Colorism for Latinos and African Americans has its roots in European colonialism and slavery in the Americas. Both systems operated as forms of white domination that rewarded those who emulated whiteness culturally, ideologically, economically, and even aesthetically. Light-skinned people received privileges and resources that were otherwise unattainable to their darker-skinned counterparts. White elites ruling the colonies maintained white superiority and domination by enlisting the assistance of the ‘colonial elite’, often a small light-skinned class of colonized people (Fanon 1967). Although Mexico experienced a high degree of racial miscegenation, the color-caste system was firmly in place. Light-skinned Spaniards culled the most power and resources, while darker-skinned Indians were routinely oppressed, dispossessed of their land, and rendered powerless in the early colony. Vestiges of this history are still visible today in Mexico’s color-class system.
There is more in comparison to the various race of people, but for the sake of starting this conversation I will post again in a two to three part series.
This entry was posted in Uncategorized and tagged #colorism, Abraham Lincoln, America, changed lives, courage, Culture, disciplined thinking, education, human rights, humanity, injustice, social issues, standing power, Struggles, suffering, transformation.
In our quest for the marks of mature spirituality and leadership ability, we must not bypass that quality which so completely characterized the life of Jesus Christ, the quality of unselfish servanthood. Jesus said, “For even the Son of Man did not come to be served but to serve, and to give his life a ransom for many” (Mark 10:45) The apostle Paul added to this focus when he wrote, “Each of you should be concerned not only about your own interests, but the interests of others as well” (Phil. 1:4). But then pointing to the Savior as our great example, he quickly added, “You should have the same attitude toward one another that Christ Jesus had.” Paul then followed this exhortation with a strong reminder of the humiliation of Christ (Phil. 2:6ff) who, though being God of very God, emptied himself by taking the form of a slave. There is no question that if we as Christians are going to grow and mature into Christ-like character, we must experience progress in giving of ourselves in ministry to and for others. While we can and should find comfort and encouragement in Christ (Phil. 2:1), when properly grasped, that comfort should propel us into servants of the Savior and one another. Servant living stands opposed to the primary concerns we see today where the focus of our culture and society is more on our own personal happiness and comfort.
The preoccupation with self today is readily seen in slogans like, “be all you can be” or “experience your potential” and in the titles and subtitles of books like The Christian’s Secret of a Happy Life; The Total Woman; Joy in Sex, More Joy in Sex, and the list goes on and on. While many of these books may contain biblical truth or genuine help in dealing with certain problems people face as human beings, the message, whether explicit or implicit, suggests the prime goal we should be pursuing is our own comfort and the experience of some form of self-expression rather than growth in the character and quality of the life of the Savior. Simply put, our modern day society, and this includes a great number of Christians, is focused on making satisfaction its goal, indeed, its religion. There is much more concern for self-fulfillment than for pleasing God and truly serving Him and others as seen in the life of Jesus. Typical of today is the enormous number of how-to-books not just for the secular world, but for the Christian community. These are aimed at directing us to more successful relationships, becoming more of a person, realizing one’s potential, experiencing more thrills each day, whipping ourselves into shape, improving our diet, managing our money, and on it goes. Again, while many of these things are important and have their place, it does take the focus off what is truly the heart of Christianity—knowing and loving God, and out of that resource and relationship, living as servants in the power of the Spirit according to the example of Christ.
But what exactly is servanthood? Servanthood is the state, condition, or quality of one who lives as a servant. Further, a servant is first of all one who is under submission to another. For Christians, this means submission to God first, and then submission to one another. Then, as one in submission, a servant is one who seeks to meet the real needs of others or of the person he is serving. To put it another way, servanthood is the condition or state of being a servant to others, of ministry to others rather than the service of self. It means willingly giving of oneself to minister for and to others and to do whatever it takes to accomplish what is best for another.
However, when serving others and their needs, if the underlying motive and goal is some form of self love, like the praise of others for the service rendered, then one’s service is in reality hypocritical. This type of service is really aimed at serving selfish ends—usually in the futile pursuit of personal significance through something like praise, power, or status.
Christ’s plan and that which produces maximum blessing to the world and the church is servanthood. A servant is one who, even when in positions of leadership seeks to lead and influence others through lives given in ministry for the blessing of others and their needs. As the following passages will demonstrate, the Lord Jesus came as a servant with a commitment to serve. Just think, if He had come to be served, our redemption could and would never have taken place. Likewise, our failure to live as servants throws up a huge barrier to effective ministry as representatives of the Lord Jesus.
Components of Servanthood from New Testament Passages
Since servant living was epitomized so completely by the Lord Jesus, we would naturally expect a number of passages to explicitly deal with this issue. While space will not allow an indepth exegesis, it is hoped that the following highlights drawn from several New Testament passages will draw our attention to a few vital principles that describe the spiritually mature quality of living as servants.
MATTHEW 20:20-28 (SEE ALSO MARK 10:35-45)
20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked something from him.20:21 He said to her, “What do you want?” She said, “Permit these two sons of mine to sit, one at your right hand and one at your left, in your kingdom.”20:22 Jesus answered, “You do not know what you are asking. Are you able to drink the cup I am about to drink?” They said to him, “We are able.” 20:23 He told them, “You will drink my cup, but to sit at my right and left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.” 20:24 When the other ten heard this, they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high position use their authority over them. 20:26 It must not be this way among you! But whoever wants to be great among you must be your servant. 20:27And whoever wants to be first must be your slave— 20:28 just as the Son of Man did not come to be served but to serve, and to give his life a ransom for many.”
A consideration of Matthew 20:20-28 and Mark 10:35-45 shows us that there are basically two options open for people. Either we will seek to serve ourselves, a choice that nullifies our capacity to live as disciples, or we will learn to live as servants out of a faith relationship with God through Christ. In Matthew 6, the Lord stated it this way, “No one is able to serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. No one is able to serve God and possessions” (Matt. 6:24). When we serve money, we are really serving ourselves and our own desires for what we think money will purchase like significance, power, pleasure, security, or status. Money is not evil and having it is not evil, but if it becomes our master, it controls our values, priorities, and pursuits rather than God, and that is evil (see 1 Tim. 6:8-10).
Christ shows that His organization or organism, the body of Christ, is to function on the basis of service or servant-like ministry to others. Spiritually mature people who experience His life are those who have first of all developed a servant’s heart like that of the Savior. Thus, a true concept of mature Christian leadership means serving one’s followers and teaching them by example to be servants of others.
A mother approached the Lord, probably at the request of her sons, and sought a position of status for them. Why? Foolishly thinking that such status would give them happiness and significance, they wanted positions of authority, praise, and power. Our Lord’s answer showed that first of all they had been wrongly influenced by the attitudes of the world (vs. 25). Rather than thinking with the mind of Christ (Phil. 2:5; 1 Cor. 2:16b) as His disciples should think, they were thinking like an unregenerate world. Thus, if they were to serve as His disciples, their thinking and orientation needed drastic transformation (see Rom. 12:1-8).
Naturally, the model for mature spirituality and leadership and all Christian living is the Lord Jesus. It is instructive to note that in this context of serving, He spoke of Himself as the Son of Man. This was a favorite designation of Himself (one used some 90 times) and a Messianic title based on Daniel 7:13-14. As such, it linked Him to the earth and to His mission, but it also stressed His pre-eminence, dignity, and authority (see Luke 6:5; John 6:62). The contrast between who He was, the Son of Man, and what He did, humble Himself, is stressed by the word “even” as given in Mark 10:45, “for even the Son of Man did not come to be served but to serve…” This Messianic title draws our attention to His awesome humility as one who, though God of very God and Messiah Himself, came in order to serve and to give his life a ransom. In other words, He came to serve in order to set men free to be the people God had created them to be.
Since in this passage the Lord was correcting the thinking of His disciples, this clearly illustrates how we need to spend time with Him in His Word that we might allow His life and the teaching of Scripture to transform our thinking and thus our sources of trust, aspirations, and actions.
When the other disciples got wind of the request of the two, they became indignant and a certain degree of division occurred among the disciples. This shows how longing and striving for position, power, and praise quickly ruins relationships in the body of Christ and creates disunity and division. Servant living does the opposite.
Principle: the purpose of serving others is to set them free to love and serve God, not to make them our servants or to serve our wants or needs. We are all responsible to serve one another, but never in order to be served or to satisfy our immature cravings.
23:11 The greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
Greatness in God’s kingdom is never to be found in position or power or in the praise and opinions of men, but in servant-like service to others.
We see again that one of the greatest hindrances to service or servant living is the desire for some form of exaltation—position, praise, prestige, and power. Those who take the secular route so typical of the world and who exalt themselves will eventually be humbled. They will not only eventually lose the very status they seek, but if they are believers, they will also lose rewards in the kingdom.
Following the statement of verses 11-12, the Lord began to pronounce woes on the Pharisees who typically longed for status and praise. These woes illustrate some of the consequences when men fail to live as servants.
22:24 A dispute also started among them over which of them was to be regarded as the greatest. 22:25 So Jesus said to them, “The kings of the Gentiles exercise lordship over them; and those in authority over them are called ‘benefactors.’ 22:26 But it must not be like that with you! Instead the one who is greatest among you must become like the youngest, and the leader like the one who serves. 22:27 For who is greater, the one who is seated at the table, or the one who serves? Is it not the one who is seated at the table? But I am among you as one who serves.
22:28 “You are the ones who have remained with me in my trials. 22:29 Thus I grant to you a kingdom, just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
The setting here is that of the Passover and the institution of the Lord’s Supper, both of which spoke of Christ in His person and work as the suffering servant who would die for our sin. This scene presents a graphic picture of how preoccupation with self-centered interests (position, praise, and acceptance by others) ruins our capacity to even properly worship and relate to the person and work of the Savior. Because they were seeking their happiness and significance by trying to manage their own affairs they were blinded to what He was seeking to teach them and to what His life meant to them.
Servant living will be rewarded in the future. One of the hindrances to servant living is man’s impatience and his desire to be served now! Therefore, one of the keys to effective service is faith and constant orientation with the weight of eternity (2 Cor. 4:15-18). When we seek our reward now through the praise of men as did the Pharisees, we lose the power of God on our lives and ministries and we lose rewards in the future (cf. Matt. 6:1-4). But why do we do that? In unbelief, we turn from resting in God’s wisdom to our own foolishness through which we seek to handle life by our own plans or machinations.
JOHN 13:1-5 AND 12-17
13:1 Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. He had loved his own who were in the world, and now he loved them to the very end. 13:2 The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. 13:3 Jesus, because he knew that the Father had handed things over to him, and that he had come from God and was going back to God, 13:4 got up from the meal, removed his outer clothes, took a towel and tied it around himself. 13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. . .
13:12 So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, “Do you understand what I have done for you? 13:13You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. 13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example: you should do just as I have done for you. 13:16 I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him. 13:17 If you understand these things, you will be blessed if you do them.
Perhaps no passage illustrates the source and nature of the heart of a servant more than John 13. Here, in the upper room on the night before His crucifixion the Lord Jesus dramatically drove home the issue and nature of what it means to be a servant. Imagine the scene. All had been prepared for this last meal with the disciples with the exception of one thing. According to the custom of the day a servant, with a basin of water and towel in hand, would wash the feet of the guests who had walked down the dirty, dusty roads of Palestine. But who would take the position of this servant and perform the task? I can just see the disciples looking around expecting someone else to do this, but never for a moment considering it himself. Then out of the blue, as a perfect picture and lesson of servanthood, the Lord Jesus rose to the task, laid aside His outer garment, put a towel around his waist, took water in a basin and began washing the feet of the disciples, all of which was a fitting analogy of yielding His privileges and assuming the role of a slave.
First, we should note that the source of Jesus’ actions lay in His knowledge and security of who He was and where He was going (vss. 1-3). Jesus was completely aware of His sovereign authority, His origin, and coming destiny as He submitted and depended by faith in what the Father was doing (cf. vv. 1, 18). Thus, in that confidence, He voluntarily took the place of a slave and washed the feet of His disciples. His thinking and action contrasts sharply with the self-seeking insecurity of the disciples, none of whom were willing to pick up the towel and take the place of a servant (cf. Matt. 20:20-24; Mark 9:33-34; Luke 22:24-30).
Christ’s security, His love, and His confidence in the Father and future allowed the Lord Jesus to assume the position of a servant, an amazing example of condescension (vss. 4-6). This attitude, faith, and action portrayed His entire ministry on earth (cf. Phil. 2:5-8) and provides us with the perfect example of what He wants to do in our lives. But this also demonstrates how servant living is accomplished in us—through faith and understanding of who we are in Christ and by confidence in the eternal glories of the future. After Jesus finished washing the feet of the disciples, He returned to His place and made this very pointed application:
John 13:12-15 So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, “Do you understand what I have done for you? 13You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. 14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 15 For I have given you an example: you should do just as I have done for you.
Having pointed to His actions as an example for them, Christ then drove home an inescapable lesson, here defined as a “solemn truth.” If He, their master and the One they worshipped, assumed the role of a servant to minister to others, then certainly they must likewise take the towel of servanthood as a minister to others rather than seek to elevate themselves. Ironically, and contrary to the thinking of the world, true blessing comes in serving others.
16 I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him. 17 If you understand these things, you will be blessed if you do them.
2:1 If there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, 2:2 complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. 2:3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned not only about your own interests, but the interests of others as well. 2:5 You should have the same attitude toward one another that Christ Jesus had, 2:6 who though he existed in the form of God did not regard equality with God
as something to be grasped, 2:7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 2:8 He humbled himself, by becoming obedient to the point of death—even death on a cross!
This classic passage on the humiliation of Christ (verses 5-8) is here set forth as the supreme example for unselfish servant living for Christians. The apostle presents the Lord Jesus as One who, in his supreme superiority, manifests what is the model for all Christians; it points us to the humility needed to live as servants of others. Though existing in the form of God with all the rights and prerogatives of deity, Christ Jesus emptied Himself by taking on the form of a slave, by becoming true humanity. Christ veiled His deity and voluntarily laid aside the right to use and manifest His divine prerogatives in submission to the Father. In doing this, He humbled Himself that He might die even the death of the cross.
But the focus we dare not miss is Paul’s statement in verse 1 and the implications drawn from this. The main verb of the passage is “complete my joy.” Seeing men and women come to Christ in faith gives joy, but as one devoted to seeing believers mature into Christ-like living (see Col. 1:28; Eph. 4:13), nothing could give Paul greater joy (vs. 2) than to see believers live unselfishly serving one another with the mature mind of Christ (vss. 2-5). But before the apostle says “complete my joy,” he begins by getting the Philippians to think through what was theirs in Christ by the work of God. Literally, the text begins with four “if” clauses. He wrote, “If there is any encouragement in Christ, if any comfort by love, if any fellowship in the Spirit, if any affection and mercy…” In Greek, these are first class conditional clauses, which, for the sake of argument or for a response from the reader, assumes the statement to be true. It is what can be called the response condition. Paul was not questioning the reality of these blessings in Christ. Rather, he used the first class condition as a kind of rhetorical device to get the reader to think through the issue and respond properly. The point is there is encouragement, comfort by love, and fellowship in the ministry and power of the Spirit, and the result—compassion and mercy that all believers should have for others.45 But we must never turn such blessings into merely personal comfort. The goal and result must be servant living, living as expressed especially in verses 3-5:
2:3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned not only about your own interests, but the interests of others as well. 2:5 You should have the same attitude toward one another that Christ Jesus had.
The fundamental issue in living as servants, as those committed to meeting the needs of others, is a deep down humility that is willing to pick up the servant’s towel regardless of one’s status or station in life. No matter what one’s station or condition in life, whether king or peasant, slave or free, rich or poor, strong or weak, brilliant or slow of mind, nobleman or common, etc., in Christ God calls all Christians to live as servants serving others with the Lord Jesus as the perfect example of One who, though God of very God, took upon Himself “the form of a servant.”
… When Jesus Christ came into the world, it was not to come into a wealthy man’s home where all material things might be His. The home was characterized by poverty. He did not come into a royal home so that He might be respected as heir apparent even though He has the right to rule this earth. He was not born in Caesar’s home so that in due course He might follow His father to the throne. His station in life was that of a servant. A servant is characterized not so much as a person to be despised, but as someone without rights; a servant submits himself to the will of his master. What Paul emphasizes is that, when Jesus Christ came into the world, He came as One who had no rights of His own. The One who had all the rights that belonged to the eternal Son of God gave up the exercise of these rights; He came into the world as a servant who has no rights but is subject to the authority of another.46
The real test of whether we are truly maturing and learning to become a Christ-like servant is how we act when people treat us like one. I see so much suffering in the church and amongest leadership. Let’s read the word and become more intimate with His character as it relates to how He endured to complete the “Finished work” of our Father.
Two Questions, Three Positions
Three positions abound today on the question of whether Christ is the only way to salvation. All three can be detected by how each answers these two fundamental questions: First, Is Jesus the only Savior? More fully: Is the sinless life of Christ and his atoning death and resurrection the only means by which the penalty of sin is paid and the power of sin defeated? Second, Is faith in Christ necessary to be saved? More fully: Is conscious knowledge of Christ’s death and resurrection for sin and explicit faith in Christ necessary for anyone to become a recipient of the benefits of Christ’s atoning work and so be saved?
Pluralism answers both questions, ‘No.’ The pluralist (e.g., John Hick) believes that there are many paths to God, Jesus being only one of them. Since salvation can come through other religions and religious leaders, it surely follows that people do not have to believe in Christ to be saved.
Inclusivism answers the first question, ‘Yes,’ and the second question, ‘No.’ To the inclusivist (e.g., Clark Pinnock), although Jesus has accomplished the work necessary to bring us back to God, nonetheless, people can be saved by responding positively to God’s revelation in creation and perhaps in aspects of their own religions. So, even though Christ is the only Savior, people do not have to know about or believe in Christ to be saved.
Exclusivism answers both questions, ‘Yes.’ The exclusivist (e.g., Ron Nash, John Piper, Bruce Ware) believes that Scripture affirms both truths, first, that Jesus alone has accomplished the atoning work necessary to save sinners, and second, that knowledge of and faith in Christ is necessary for anyone to be saved. The remainder of this article offers a brief summary of some of the main support for these two claims.
Jesus is the Only Savior
Why think that Jesus is the only Savior? Of all the people who have lived and ever will live, Jesus alone qualifies, in his person and work, as the only one capable of accomplishing atonement for the sin of the world. Consider the following ways in which Jesus alone qualifies as the exclusive Savior.
1. Christ alone was conceived by the Holy Spirit and born of a virgin (Isaiah 7:14; Matthew 1:18; Luke 1:26), and as such, he alone qualifies to be Savior. Why does this matter? Only as the Holy Spirit takes the place of the human father in Jesus’ conception can it be true that the one conceived is both fully God and fully man. Christ must be both God and man to atone for sin (see below), but for this to occur, he must be conceived by the Holy Spirit and born of a human virgin. No one else in the history of the world is conceived by the Spirit and born of a virgin mother. Therefore, Jesus alone qualifies to be Savior.
2. Christ alone is God incarnate (John 1:1; Hebrews 1:1; Philippians 2:5; 1 Timothy 2:5), and as such, he alone qualifies to be Savior. As Anselm argued in the 11th century, our Savior must be fully man in order to take the place of men and die in their stead, and he must be fully God in order for the value of his sacrificial payment to satisfy the demands of our infinitely holy God. Man he must be, but a mere man simply could not make this infinite payment for sin. But no one else in the history of the world is both fully God and fully man. Therefore, Jesus alone qualifies to be Savior.
3. Christ alone lived a sinless life (2 Corinthians 2:21; Hebrews 4:15; Hebrews 7:23; Hebrews 9:13; 1 Peter 2:21), and as such, he alone qualifies to be Savior. As Leviticus makes clear, animals offered as sacrifices for sin must be without blemish. This prefigured the sacrifice of Christ who, as sinless, was able to die for the sins of others and not for himself. But no one else in the history of the world has lived a totally sinless life. Therefore, Jesus alone qualifies to be Savior.
4. Christ alone died a penal, substitutionary death (Isaiah 53:4; Romans 3:21; 2 Corinthians 2:21; Galatians 3:10), and as such, he alone qualifies to be Savior. The wages of sin is death (Romans 6:23). And because Christ lived a sinless life, he did not deserve to die. Rather, the cause of his death was owing to the fact that the Father imputed to him our sin. The death that he died was in our place. No one else in the history of the world has died because he bore the sin of others and not as the judgment for his own sin. Therefore, Jesus alone qualifies to be Savior.
5. Christ alone rose from the dead triumphant over sin (Acts 2:22; Romans 4:25; 1 Corinthians 15:3, 1 Corinthians 15:16), and as such, he alone qualifies to be Savior. The Bible indicates that a few people, other than Christ, have been raised from the dead (1 Kings 17:17; John 11:38), but only Christ has been raised from the dead never to die again, having triumphed over sin. The wages of sin is death, and the greatest power of sin is death. So, Christ’s resurrection from the dead demonstrates that his atoning death for sin accomplished both the full payment of sin’s penalty and full victory over sin’s greatest power. No one else in the history of the world has been raised from the dead triumphant over sin. Therefore, Jesus alone qualifies to be Savior.
Conclusion: Christ alone qualifies as Savior, and Christ alone is Savior. Jesus’ own words could not be clearer: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). And the Apostle Peter confirms, “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). These claims are true of no one else in the history of the world. Indeed, Jesus alone is Savior.
Faith in Christ is Necessary to be Saved
Why think that faith in Christ is necessary to be saved? The teaching of the apostles is clear, that the content of the gospel now (since the coming of Christ) focuses directly upon the atoning death and resurrection of Christ, and that by faith in Christ one is forgiven of his sin and granted eternal life. Consider the following passages that support the conviction that people are saved only as they know and trust in Christ as their Savior.
1. Jesus’ own teaching shows that the nations need to hear and repent to be saved (Luke 24:44). Jesus commands that “repentance and forgiveness of sin should be proclaimed in his name to all the nations, beginning from Jerusalem” (Luke 24:47). The people Jesus here describes are currently both unrepentant and unforgiven. To be forgiven they must repent. But to repent they must hear the proclamation of Christ’s work in his name. And this is true for all the nations, including Jews who haven’t trusted Christ. Jesus does not envision the “nations” as already having saving revelation available to them. Rather, believers must proclaim the message of Christ to all the nations for people in those nations to be saved.
2. Paul teaches that even pious Jews, and everyone else, must hear and believe in Christ to be saved (Romans 10:1). Paul’s heart’s desire and prayer is for the salvation of his fellow Jews. Even though they have a zeal for God, they do not know that God’s righteousness comes only through faith in Christ. So these Jews, even though pious, are not saved. Whoever will call upon the name of Christ (see Romans 10:9along with Romans 10:13) will be saved. But this requires that someone tell them. And this requires that those are sent. Missions, then, is necessary, since people must hear the gospel of Christ to be saved.
3. Cornelius’s story demonstrates that even pious Gentiles must hear and believe in Christ to be saved (Acts 10:1, Acts 10:38; Acts 11:13; Acts 15:7). Far from being saved before Peter came to him, as some think, Cornelius was a pious (Acts 10:2) Gentile who needed to hear of Christ, and believe in Christ, to be saved. When Peter reports about the conversion of the Gentiles, he declares that only when he preached did Cornelius hear the message he needed to hear by which he would “be saved” (Acts 11:14; cf. Acts 15:8). Despite his piety, Cornelius needed to hear the proclamation of the gospel of Christ to be saved.
Conclusion: Jesus is the only Savior, and people must know and believe in Christ to be saved. May we honor Christ and the gospel, and manifest our faithfulness to God’s word, by upholding these twin truths and living in a manner that demonstrates our commitment to them.
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One of the goals of our outreach this year is to introduce us to the four key traits of keeping young adults in church for in a group of people that are pursuing Jesus (healthy) and pursing Jesus’ priorities (missional). December 31 st May and I were given an awesome opportunity to perform ministry with six different churches and I must say they were all tailored to the youth and young adults of those various communities. Having that experience has shifted our focus to a more vast attempt to provide a culture for the young adults and youths of our communities. We are adding a Internet Cafe and Evangelistic preparation environment to our business scope and ministry aspirations. We have prayerfully entreated our God for a name and it will be called “Club Jesus”. We will plan around Second Chance Alliance to incorporate this part of our vision within the re-entry program/ministry.
Most of the dropouts do not leave their families during this time. Most of the dropouts do not leave their social networks during this time. Most of the dropouts do not leave the educational system during this time. But most of them leave the church.
The excuse that the secular society has more to offer than the church simply does not pass muster. Let’s look at four keys that our research shows are critical to keeping young adults.
1. Keep them with biblical depth
Young adults are more likely to stay in church if they are taught the truths of God’s Word. Biblical depth has a sticky quality. Christians who hear sound sermons each week, who are involved in small group Bible study, and who study the Bible on their own rarely drop out. Biblical depth also has an attractional quality. Spiritual seekers are most drawn to churches that maintain this culture of solid preaching and encouragement to study the Word of God. Go deep. Get excited about diving into the Word. And watch God work in not only the younger generation, but with all ages.
2. Keep them with high expectations
Too much of recent American church history has been one of low-expectations. Because the local church is comprised mostly of volunteers, leadership has been reticent to create an environment and attitude of high expectations. As a consequence, membership expectations have been communicated with extreme caution, if at all, lest the members become offended and leave.
This low-expectation environment has been normative for many of the churches in which young adults have attended. Most of them have heard very little, if any, of what is expected of them as a church member. As a consequence they have seen church as a low priority or even optional.
Creating a culture of high expectations is, in many ways, an intangible process. There are many ways to do it. But churches that have this environment of high expectations attract people who are on board with the purpose and mission of the church. Additionally, these churches are more likely to retain those who know upfront that much is expected.
3. Keep them with multiplication
Regardless of perspectives, two realities are clear. First, evangelism is not an option for Christians or for churches. The Great Commission is a mandate. Second, every church we have studied that is effectively reaching and retaining young adults is highly intentional about evangelism. They have a passion for multiplication. They get the action right. No exceptions. Period.
Churches with an outward focus are successful at retaining and reclaiming church dropouts for two main reasons. First, church dropouts are more likely to return to churches that are reaching out to them. Additionally, active churchgoing young adults have an understanding of what God requires of His people. Both groups have a desire to go to a church that is doing what God commands.
4. Keep them with simplicity
Our research has shown that many young people leave the church because they were never truly discipled. They may have been involved in a plethora of activities, but they weren’t growing spiritually to be more like Christ. A church cannot be essential to people unless there is a clear structure guiding them along the discipleship process.
Biblical depth is more important than the discipleship structure of the church. But churches that do not have a structure in place cannot move people toward an understanding of this depth. A culture of high expectations is more important than the structure of a church. Without this structure, however, a church has difficulty communicating these expectations. A multiplying church is more important than the structure. But without structure, people do not know how to multiply. The right structure is not the most important facet of a church, but most churches cannot carry out their most important purposes because they do not have the right structure.
Churches that keep young adults get the content right-biblical depth. They get the attitude right-high expectations. They get the action right-multiplication. And these churches get the structure right-simplicity.
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Testing the boundaries of outreach evangelism.
Yes, to Heal the Abused
In our quest to find the broken hearted and ostracized of life we called upon other ministries that function primarily outside the walls of the church to present the gospel hope of Jesus Christ. We found astonishing evidence that a loving presences of evangelistic workers makes a difference in getting the gospel outside to a dyeing world. I had an interesting event happen in my life in a “Crack House In Perris Ca., I went to deliver some packages and was overcome with remorse and a strong unction to pray for those in that trailer and it reshaped my life and introduced me to the Help Mate I now have in my life.
An out-of-the-way topless bar and club off the highway was a regular Thursday evening destination for Anne Polencheck and her outreach partner. Every two weeks the women faithfully toted gift bags of handmade cards, homemade cookies, earrings, and lotion to the bar and club. With a word of kindness, a prayer, or a hug, they hoped to share Christ’s compassion with women who worked there.
Polencheck, a former software engineer, leads New Name, a ministry to strip clubs, bars, massage parlors, and so-called spas in the western suburbs of Chicago. Volunteers pray together and regularly visit venues. It’s a slow-going ministry that emulates Jesus leaving the safety of the fold to seek the one lost sheep. Often the workers are busy with customers or simply aren’t interested in chatting.
One week, Polencheck met Debbie, a 20-something who recognized the “church ladies” from their previous visits. “I’m seven months pregnant. I need a new job,” she said. After their visit, Debbie stepped outside and prayed: “God, if you’re real, can you help me?”
When Polencheck and her ministry partner returned one week later, they handed Debbie a flier for Refuge for Women, a Kentucky residential program for those choosing to leave sexual exploitation. It usually had a wait list, but it had one opening.
Debbie’s plea came after years of despair. Her childhood was marked by sexual abuse that started when she was 5. At age 9, Debbie was placed in foster care after she showed up at school black and blue from violent beatings. Twenty times, she was shuffled in and out of foster homes in part due to her anger-driven rebellion.
The wounded girl grew to become a broken woman who numbed her pain with alcohol and drugs. Her husband, an abusive drug addict, introduced her to strip clubs. She began exotic dancing and using more drugs. Debbie’s horrific background is not unusual for women working in strip clubs. About 90 percent of women who have received care at Refuge were sexually abused as children.
“Jesus would want us to look at these women as our sisters,” says Ked Frank, director and cofounder of Refuge. “They’re living out of pain and trauma, and our hearts should be broken for them.” At the residential facility, Debbie found family in seven other women with similar experiences as well as a church community and mentors who listened, prayed, and encouraged her.
Before graduating the yearlong program, Debbie gave birth to a healthy baby girl, accepted Christ, and was baptized. She now leads worship at her church and mentors teenagers in the youth group. Debbie holds a job as she raises her 2-year-old daughter and volunteers at Refuge, hoping to help other women who bear the invisible chains of abuse and exploitation.
“God is at work, and his presence is found in the clubs,” Frank says.
So, would Jesus hang out with people in a strip club? I believe he’s been doing just that.
Jesus unconditionally loves us all, including club owners, dancers, and customers. He is still calling us to leave the safety of our church walls and extend a hand of hope to a broken man or woman.
No, He Wouldn’t
In 1896, Charles Sheldon, a Congregational minister in Kansas, wrote In His Steps, a novel that became an all-time bestseller and spawned the ubiquitous phrase, “What Would Jesus Do?”
Back then it was an open question—as Sheldon makes clear—whether Jesus would condone hanging out at a boxing match. Today, we’re wondering if we can give reasons why Jesus wouldn’t hang out at a strip club. Times have changed.
Initially, I assumed this must be a trick question. Are there Christians who ponder, “What Would Jesus Do?” and think, “Jesus would probably be hanging out at a bar where people go to watch women undress”?
It’s hard for me to believe there are Christians who think Jesus would hang out in a strip club. Are we talking about the Jesus who had a high opinion of women and a low view of lust? Hanging out at a strip club doesn’t sound like something he would do.
But since the question is being asked, I assume there are people who think he would. I have to assume they think that since Jesus ate with sinners, he’d have no problem eating at a buffet next to a stripper pole.
Jesus did sit and eat with sinners (Mark 2:16–17). In Luke 15, we again find the oft-quoted claim made by the Pharisees: “This man welcomes sinners and eats with them.” What is often left out is the lengthy reply Jesus gave. After hearing their charges, Jesus tells three parables—about a lost sheep, a lost coin, and a prodigal son. Each of these stories has the same theme: rejoicing over the repentance of sinners. It’s possible, even likely, that some who ate with Jesus—such as during the feeding of the 5,000, or at Simon the Pharisee’s house—left unrepentant. But there is no evidence that Jesus ever ate with sinners or even spent significant time “hanging out” with them without calling them to turn from their sin.
There is no place in Scripture where Jesus was uncritically present when sin was occurring or when an action that mocked God was taking place. In fact, in the most famous example of Jesus witnessing an act where sin was taking place and God was being mocked—a scene recorded in all four Gospels—he made a whip of cords and drove sinners from the temple. Do we think this Jesus would unreservedly hang out in a place where men and women were mocking the dignity of the human body?
I wonder if what many people want to know is not whether Jesus would hang out at a strip club, but whether he’d have an issue if they hung out there. For those people, I’d recommend meditating on the words of Matthew 5:28–29.
Yes, to Shine in the Dark
Strip club? Crack house? Porn convention? Casino? Fill in the blank, and every response of mine is an absolute yes—Jesus would hang out in these places. Here’s why: There is no context, environment, or event that Jesus would choose not to be in.
Our limitations on where he might go are based on not fully understanding the desperate need for Christ in these godforsaken places. There are an estimated 400,000 strippers working in nearly 4,000 clubs in the United States. As followers of Christ, we should hang out in these places too.
In January 2002, Craig Gross and Mike Foster launched a ministry at a Las Vegas porn convention. The organization, XXXchurch.com, is devoted to being the presence of Christ at these events. There, volunteers have handed out thousands of Bibles with the words “Jesus loves porn stars” on the cover. I was taught about the deep and lavish grace of God not by a seminary professor but by the sex industry. In our moments of pride, we say that “those sinful people” have nothing to offer us, that we are there to save them. But a great desire of God is to ruin our spiritual pride. (If you don’t believe this, go to an AA meeting.)
Fear is the core reason why many of us would say “no” to Jesus hanging out in a strip club. Fill in the blank of what you might be afraid of happening: it might look bad; it wouldn’t be very productive to do ministry in that environment; people would be dragged down into a life of sin; someone would have to explain our actions to religious people.
I am sympathetic to these fears and their power. But such comments expose the smallness of our religion. A Christian leader once said to me, “Don’t blame the dark for being dark. Blame the light for not shining in the dark.”
God is the God of “yes” and the God of “go.” We have made our faith too heavy and our walk burdensome and scary. We are so great at making the gospel complex that we forget about the simplicity of Jesus. He is not held down by manmade restraints, restrictions, or rules. He easily strolls into the space of need and the lives that are desperate for healing.
Here is my purely marketing move: If I were acting as brand consultant for Jesus, I would tell him to go to the strip club. No place is off-limits to the gospel. In Luke 5:32 Jesus proclaims, “I have not come to call the righteous, but sinners to repentance.”
Everyone is looking for attention and trying to get their message out. Do you want to stand out? Then do what other teachers, religious leaders, and followers refuse to do. In my opinion, light shines the brightest in the darkest places—places like the neighborhood strip club.
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