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The Bible tells us that we are made in the image of God (see Genesis 1:26-27 ). Part of that image in the experience of the God-follower is the ability to understand who God is and to choose to follow and love him. The call to be a disciple is a call to willingly listen for and to follow God’s particular design for us. Paul gives us an interesting picture of this when he writes, “But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us”  (2 Corinthians 4:7). Just a few observations from this brief statement: We have this treasure: The beautiful, incredible, almost incomprehensible treasure that we carry as individuals who know the Bible’s story is truly invaluable. It glitters with hope and promise , and offers those who accept this free gift the opportunity to share it with others, leading to the experience of an eternity in heaven  with God and with all who believe. We are the jars of clay: God creates individuals in the way that he wants to create them, to follow his plan and purpose. He shapes our hearts and minds to follow his purpose and to build his kingdom  in the way he directs. This is our privilege and our joy. We as believers and disciples are not the stars in this scenario; rather, we reflect the beauty of the message we carry. The power is God’s, not ours:  Being a clay jar to contain the treasure may not be the most appealing image, but it does help those of us who believe to understand that we  are not at work in building the kingdom of God and spreading the treasure of his story; rather, God  is the driving force and the power behind his message that we carry. Modern disciples of God, as was the case with the disciples in the New Testament, serve a purpose outside of themselves. Jesus’ first disciples seemed almost surprised that this important teacher would call them to follow him. They dropped their current preoccupations and followed immediately. They lived in to their identity as the clay jars that were made with God’s own hands to serve God’s mighty purposes in the world. These jars were then filled with the first-hand treasures of living with Jesus and knowing him perhaps better than anyone else, even though their time with him was relatively short. The Calling of the First Disciples The moment Jesus called his first disciples was not just a turning point in their lives—it was a declaration of a new kind of kingdom. It was a personal, radical, and transformative invitation to leave behind everything and follow the Messiah. The accounts in Matthew 4:18–22 , Mark 1:16–20 , and Luke 5:1–11  tell the same core story, yet each contributes unique insights into the power and purpose behind Jesus’ call. Let’s explore this remarkable encounter and consider what it meant for the first disciples—and what it still means for us today. Walking by the Sea: The Beginning of the Call In both Matthew  and Mark, the scene begins simply: Jesus is walking alongside the Sea of Galilee. This was no random stroll. Jesus, fresh from his baptism  and temptation, had begun proclaiming the good news: “Repent, for the kingdom of heaven  has come near”  (Matthew 3:2). Now Jesus seeks partners in this work. He spots Simon (Peter) and Andrew, fishermen casting their net into the sea. He calls out to them: “Come, follow me,” Jesus said, “and I will send you out to fish for people” (Matthew 4:19). A few steps later, Jesus sees James and John, sons of Zebedee, mending their nets. He calls them too. And remarkably, they all leave everything—their nets, their boat, even their father—to follow him . Why? What would compel four men to walk away from their livelihood with no explanation, no guarantee, and no apparent plan? Luke’s Deeper Lens: Awe, Abundance, and Surrender Luke gives us a richer version of the story. In Luke 5:1–11 , the setting is the same—the shores of the Sea of Galilee. But Jesus doesn’t just call the disciples out of the blue; here Luke records that Jesus steps into their daily routine and transforms it. Jesus climbs into Simon’s boat and asks him to push out a little from shore. From there, he teaches the crowd. Then, turning to Simon, he says something strange: “Put out into deep water, and let down the nets for a catch”  ( Luke 5:4 ). Simon objects—after all, they’ve fished all night and caught nothing. But still, he obeys: “Because you say so, I will let down the nets”  ( Luke 5:5 ). What happens next is nothing short of miraculous. The nets are so full they begin to break. The disciples, shocked at the haul of fish, begin to call for help. Both boats fill to the point of sinking. Simon Peter’s response? He doesn’t rejoice  over this enormous haul of fish or the financial boom he has just captured. He doesn’t celebrate as a business owner or as someone who loves fishing. Rather, his first response is to fall at Jesus’ knees and cry: “Go away from me, Lord; I am a sinful man!”  ( Luke 5:8 ) It’s a moment of holy awareness; of seeing himself standing in the presence of the divine. This blue-collar business owner sees Jesus’ power and holiness—and in that light, he sees his own unworthiness. Jesus’ response matches the responses of others who encounter the divine in scripture. He answers Peter’s fearful and humble response with a reassuring command, one that comes with a promise: “Don’t be afraid; from now on you will fish for people”  ( Luke 5:10 ). This shift—from fishing for fish to fishing for people—is more than a clever metaphor. It’s a call to a whole new identity and mission. The Radical Nature of the Call What made this call so powerful? 1. It Was Personal Jesus didn’t issue a general summons. He looked each man in the eye and said, “Follow me.”  This was not a mass call or large movement; it was deeply individual. Jesus knew these men. He knew their names, their work, their struggles—and he still called them. The God made man knew that God had designed these individuals to start the important work that Jesus had come to initiate. He knew they would be the perfect clay jars to carry the treasure of his message of deliverance from sin. In the same way, Jesus’ call to us is personal. He doesn’t just want workers in his kingdom; he wants you . He knows your name, your story, and your weaknesses. And he welcomes you into a relationship of listening and learning and growing, no matter what your starting point. Jesus still invites all who believe in his work to come to him. He still says, “Follow me.” 2. It Was Disruptive These men who heard the call left everything behind. Simon and Andrew left their nets. James and John left their father and their hired men. They essentially walked away from the family business to tromp around after this teacher. Peter, that rough, tough, experienced fisherman, knew that this day would be life-changing. After experiencing this miraculous catch—the best fishing day of his life—literally walked away from it all. Jesus’ call is a call for us to disrupt our comfort, our routine, and even our pursuit of success. He doesn’t promise an easy road. But he offers purpose—the kind of purpose we were designed to enact from before the creation of the world (see Psalm 139  and Jeremiah 29:11 ). For us today, answering Jesus’ call often means walking away from things we value—security, reputation, or even our own carefully laid plans. But in doing so, we gain something infinitely greater: real life with Jesus. We get to live into the purpose that he has designed for us. 3. It Was Transformative Jesus didn’t just invite the disciples to follow him; he promised to change them: “I will send you out to fish for people” ( Matthew 4:19 ). This was a redefinition of their identity. They were no longer just fishermen; they were called to become co-laborers in God’s mission. When we follow Jesus, we don’t stay the same. He reshapes us—our goals, our passions, even our professions—to reflect his kingdom . We may be like the disciples themselves—filled with wonder at the potential and the promise of who Jesus is and what he has planned for us. But Jesus promises  to equip us with everything we need to follow him. What We Learn About Jesus These passages reveal just as much about Jesus as they do about the disciples. First, Jesus knows us and meets us where we are. Jesus didn’t wait for these men to clean up, become religious, or seek him out. He didn’t wait for them to pursue higher education before he called them to his side. Rather, he came to their place of work, stepped into their boat, and spoke their language. He does the same with us. He meets us in the ordinary and invites us into the extraordinary. Second, Jesus demonstrates his authority and compassion. In Luke, Jesus doesn’t just teach; he performs a miracle that stuns these experienced fishermen. The power of his word is undeniable. And he uses that power, not to intimidate, but to invite. He welcomes these hard-working men into a life that he will shape and enable. He knows their potential, and he knows just what they will need to fulfill it. Jesus’ holiness does not push people away. His call to life-changing purpose is designed not to intimidate them or make them feel unqualified. Rather, it draws them in, encouraging them in their potential even when they feel unworthy. Third, Jesus gives his disciples a new purpose . Jesus doesn’t call the disciples to a vague spirituality. He gives them a very specific mission that they can understand immediately. It takes advantage of all of their experience, and defines for them what their new calling will consist of:  “I will send you out to fish for people.” The calloused hands of these fishermen were the perfect hands to do the work that Jesus called them to do. For them and for us, following Jesus means stepping into his work—using our unique, God-given talents, passions, and abilities, to reach others, serve, and live out the message of the kingdom. That treasure that we have inside of us is intended to be spread around so that it will grow and grow. From Nets to Nations: The Ongoing Call Initially, these newly called disciples had no idea what their “yes” to Jesus would lead to. At this point in their new roles, they couldn’t have possibly imagined the miracles they’d come to witness, the teachings they’d hear, or the role they’d play in literally changing global history. But it all began with a simple, faithful response: They left everything and followed him. Their call mirrors ours. Jesus still walks along the shores of our lives—seeing our potential, understanding who we are and what we were made to do, interrupting our routines, confronting our doubts, and inviting us into something greater. Maybe your boat isn’t on the Sea of Galilee. Maybe your “nets” are a career, a dream, or even a fear. But the call remains: “Follow me.” Will we leave the comfort of the shore and step into the unknown with him? The Cost and Joy of Discipleship The call of Jesus is costly. It demands surrender, sacrifice, and faith. But it’s also the greatest invitation we’ll ever receive. The stories of these disciples as outlined in the Gospel  accounts is instructive for us today. These men changed their lives at the sound of Jesus’ call. They didn’t turn back; instead, they listened and learned and acted, and were incredibly excited to be a part of the work of God in the world (see Matthew 13:16-20 ; Luke 10:17 ; John 6:68 ). The same Jesus who called Peter, Andrew, James, and John calls you today—not because you’re qualified, but because he is. Not because you know it all, but because he does. Not because you’re holy, but because he makes you holy. He says: “Don’t be afraid. From now on, you will live for something greater.” Will you drop your net? Reflection Questions: 1. What are the “nets” in your life that Jesus may be calling you to leave behind? 2. How has Jesus met you in the ordinary places of your life? 3. In what ways can you respond more fully to Jesus’ call to follow him today?

Why Should We Understand Any Hebrew, if We Read the Bible in English? Thankfully, you , don’t have to understand Hebrew or be a scholar in order to read your Bible . But somebody does  have to do this work. Someone has to sweat through the original languages and work with a team of others to bring the original into your native tongue. What this means is that it isn’t necessary, but you are receiving your information second-hand. That is certainly okay. And it’s probably arrogant to think that if I give a little bit of time to learning the original languages, I’ll be able to read them just as effectively as those who have given their lives to understanding the various nuances. There are ways in which we should rely upon second-hand information. Though he is talking to specifically to pastors, I think these words of John Piper are correct: “Another result when pastors do not study the Bible in Greek and Hebrew is that they, and their churches with them, tend to become second-handers. The harder it is for us to get at the original meaning of the Bible, the more we will revert to the secondary literature. For one thing, it is easier to read. It also gives us a superficial glow that we are “keeping up” on things. And it provides us with ideas and insights which we can’t dig out of the original for ourselves” (Piper, Brothers We Are Not Professionals, 83). If Piper is correct, and I think he mostly is, then what this likely means is that many folks are getting third-hand information. Again, that isn’t necessarily a bad thing. But it could be. Misinformation could easily be spread this way. It’d be helpful to at least learn enough to know what you don’t know. My goal today is to share with you six Hebrew words that might be helpful for you to know. But my goal is to merely whet your appetite and encourage you to consider studying the original languages for yourself. These are in no particular order. 6 Hebrew Words Everyone Should Know 1. Shalom , שָׁלוֹם  shuh-LOM You’ve likely heard this word. Shalom is a rich word which means “ peace ” or “well-being.” To have shalom means to be in peace and prosperity and to have completeness. Shalom is what we want to see restored after the fall of humanity. The noun occurs 237 times in the Hebrew OT. Most instances the word is translated as “peace.” To get a decent understanding of this word, consider Genesis 37:4 . The brothers of Joseph are envious of him and they hated him. Therefore “they could not speak shalom  to him.” This means they no longer wished the best for him. The word appears again when Joseph asks about the shalom  of his brothers and his father ( Gen. 43:27-28 ). In Numbers 25:12  the concept is introduced that God is the bringer of shalom  when he pronounces it over Phineas. And the priestly blessing in Numbers 6:24-26  ends with “May YHWH lift up his countenance upon you and ordain shalom  for you.” In Isaiah 9:6  we see that the promised royal child will be called the Prince of Shalom.  He is the one who will ultimately lead us back into shalom. The prophet Jeremiah speaks against those who pronounce a false shalom, thus solidifying that true shalom will only come through the work of the LORD. This is an important word because it is a word that describes the ultimate destiny of believers in Jesus. We are given shalom through Him. This does not simply mean that we are given peace  — but well-being, wholeness. It’s a word that takes us back to Edenic paradise when all is well and as it is supposed to be. 2. Torah תּוֹרָה  tȯr-ə. This is another word that you’ve possibly heard. Most people know the word Torah as the first five books of the Old Testament. But the word itself means “law” or “direction, guidance, instruction.” It occurs 220 times in the Hebrew OT, 36 times in the Psalms . Torah can refer specifically to the first five books of the Old Testament or it can refer to an overall body of instruction. “Instruction” is probably a better translation than even “law” because we tend to associate the word law with things like speed limit signs. But it is better to think of Torah as an entire body of knowledge that gives direction for the way to live. A book like Proverbs is a further exposition of Torah. Torah provides the bedrock for all belief. Psalm 119  is one of the better texts for understanding the comprehensive nature of Torah and how we should love God’s instruction for our lives. This is an important word to know because it is so foundational to everything within the Old Testament. How does YHWH say we should live and relate to Him? To answer this question, one would consult Torah. 3. Hesed חֶ֫סֶד  kheh-sed The word hesed  appears 245 times in the OT and is pretty evenly distributed throughout the various books of the Old Testament. This is one of those words that really has no English or even Greek equivalent. This is why you’ll often see this word blended with love and another adjectival word. For instance, in Exodus 34:6  we see that YHWH is abounding in “steadfast love” ( hesed ). Simply translating it with love or kindness or mercy or favor does not do the word itself justice. It is a love that refuses not to love. One place to see it represented well is Hosea. It is hesed  that has a husband speak tenderly to his adulterous wife in the wilderness. Micah 6:8  has hesed  being one of the core things which he requires of humanity. Hesed is more than a feeling — it is action. It is compassion on display. Isaiah 54:10  is another good place to show the commitment of hesed: “For the mountains may depart and the hills be removed, but my hesed  shall not depart from you.” The mountains are the very foundation of the earth. They were considered the unshakeable things. So when God declares, through Isaiah, that even if the unshakeable would happen, his loving commitment to them would not be moved. 4. Shabbat שׁבת shə-ˈbät There is a verbal form of this word that, by my count, appears 71 times in the Old Testament. But the more formal “Sabbath” appears 111 times. The word itself means “to cease” or “to come to an end.” It means to rest. You’ve likely heard of the Sabbath. That is a transliteration of this Hebrew word. It is so important it is found in one of the 10 Commandments . “Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven  and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.” The Sabbath is all about rest. It is resting from our work as an act of trust in God. It was sown into the rhythms of the people of Israel. And it is part of what we were created for. This rest is connected to the promises which God has given all throughout the Scriptures. 5. Pesach פֶּסַח pāˌsäKH This word is translated Passover. In Exodus 12-13  we read of the death angel passing over the house of the Israelites and not slaying their firstborn. It was then to be a yearly memorial. Passover then takes upon massive significance throughout the Bible . It is connected to the Lord’s deliverance. The Lord Jesus would have celebrated this meal with his disciples. 6. Mashiach מָשִׁיחַ maw-shee'-akh This word only appears 39 times in the Old Testament, but one could say that the entire Bible is centered around this word. It means Messiah — anointed one. The word was often used of the kings in the Old Testament. It originally described the process of rubbing or smearing something, to anoint. But this practice was done to consecrate kings (or others) apart for a special purpose. Thus in Psalm 2  we read of the kings of the earth rising up “against the LORD and against his mashiach .” This would be the one that the LORD chose and set apart to accomplish His mission. The kings of the earth rebel but God has “set his King on Zion” (v6). Later the term Messiah took on a bigger role. The people longed for Messiah to come and save them and to rescue them. We ultimately see that Jesus is the prophet, priest, and king — the Anointed One who was foretold. What Do All These Words Point To? There are many other Hebrew terms that would be important to learn. I could have also written on the different terms for Hebrew sacrifice. But I chose these six words intentionally so I could show you at the end how they all relate to Jesus and the beautiful gospel. Humanity was created for shalom. But we made shipwreck of this through our sin  (another Hebrew concept I could have spoken on). We have all broken Torah. Rather than living as God has instructed, we have chosen to live life as we see fit. Because of our rebellion we are not able to enter into God’s shabbat. But because of his hesed  he remains dedicated to redeeming a people for Himself. Just as he did through Pesach he rescues his people. He brings to us Mashiach to deliver us from our sins and to set us back to shalom. In Him we have true shabbat. Article by: Mike Leake husband to Nikki and father to Isaiah and Hannah. He is also the lead pastor at Calvary of Neosho, MO. Mike is the author of Torn to Heal  and Jesus Is All You Need .

Love and Marriage Carl knew he had made a mistake. A big mistake. He had married Sally five years ago, and for the first year or so it had been OK. But as time went on, it had become very clear to him that they were not compatible. They didn’t communicate well. They often rubbed each other the wrong way. Recently they had quarreled a lot. In fact Carl dreaded going home, and started postponing it as long as he decently could. Last week Carl had got hold of a Christian book about marriage, which included lists of positive and negative points to help singles decide whether someone was well suited to them. He looked down the list and realized that he and Sally scored very, very low. If only he had seen those lists before they married, he would never have married her. It had been a terrible mistake. He felt pretty desperate about it, because he was a Christian and knew his church would disapprove when he and Sally split up. But what could he do? After all, marriage is  about love, he told himself. And although I used to love Sally, our love has died and I don’t love her anymore. I’m not sure there is anything I can do about that, he reasoned. It’s very sad, but these things just happen. He began to rehearse his little speech of explanation to his minister . . . Faithfulness Is the Heart of Marriage Because It Is the Heart of God The heart of marriage is the heart of the universe. If that sounds a bit grand for you, read on. . . The heart of marriage is faithfulness. It is better to call it that than “love,” for love is too wishy-washy a term in popular use. Sometimes by love we may convey something not a lot deeper than pink or blue heart symbols and romance. Often it is a word that speaks of feelings and desires rather than of commitment. So we will speak of faithfulness, or better still, of faithful love, or “steadfast love,” which is the best translation of an important Old Testament word for the love of the Covenant God. We see this wonderfully described in Exodus 34:6 : The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. ( Ex. 34:6 ) The context is a time of terrible unfaithfulness on the part of God’s people. In this context Moses hears this description of God: “The Lord, the Lord, a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness .” No description of God is echoed as often as this one is in the Bible. Faithful, steadfast love is the heart of marriage, for faithful, steadfast love is the heart of the universe. The faithful, steadfast, passionate Lover God calls men and women to show faithful, steadfast, passionate love in their marriages. This has little or nothing to do with “falling” in (or out of) love. We often speak of falling in love or falling out of love, both in society and—all too often—in the church. One Christian marriage course includes in its publicity this statement: Relationships begin when you fall in love. Relationships end when you no longer feel in love. So love is central, but it is rarely fully understood. The course will show how you can each give and receive the love you need. It will show you how to keep romance permanently alive. A more Christian advertisement might read: Marriage begins when you publicly promise lifelong faithfulness. Marriage ends when one of you dies. Faithfulness is central, but it is rarely understood. The course will show you what faithfulness means and how to be faithful through good times and bad, no matter how you feel. It will show you how to keep faithfulness alive. That would be a good deal less in tune with the age in which we live, but a great deal more in tune with the Bible. Marriage Is a “One Flesh” Union Joined by God And Pharisees came up and in order to test [Jesus] asked, “Is it lawful for a man to divorce his wife?” He answered them, “What did Moses command you?” They said, “Moses allowed a man to write a certificate of divorce and to send her away.” And Jesus said to them, “Because of your hardness of heart he wrote you this commandment. But from the beginning of creation, ‘God made them male and female.’ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” ( Mark 10:2–9 ) The Bible teaches us the centrality of faithfulness in two important ways. First, Genesis teaches that marriage is a union in which a husband and wife become “one flesh.” Jesus says that this means they are joined by God. This was the punch line of Jesus’s teaching on marriage when he was asked about divorce in Mark 10  and Matthew 19 . Quoting from Genesis 2:24 , he said, “‘Therefore a man shall leave his father and mother and hold fast to his wife, and they shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together, let not man separate” ( Mark 10:7–9 ). Marriage involves leaving parents, so that husband and wife become “next of kin” to one another. It involves a “cleaving” or “holding fast,” a word which combines passion with permanence. And it results in a “one flesh” union, which is a joining done by God. Every Married Couple Is Joined by God It is important to be clear that this applies to every married couple without exception, so long as they are validly married. It doesn’t matter whether they have been married in church or not, or even in a Christian culture or not; for the church building, the Christian minister, and the Christian culture do not add anything essential to the marriage. The Bible shows no interest in the precise ceremonies or celebrations that begin married life. For example we are simply told that “Isaac brought [Rebekah] into the tent of Sarah his mother [who had died previously] and took Rebekah, and she became his wife” ( Gen. 24:67 ). Jacob married Leah at a feast in which he apparently wasn’t even quite sure whom he had married until the following morning ( Gen. 29:22–25 )! The marriage feast at Cana ( John 2 ) did not follow after a synagogue service; the feast was the marriage and probably included some simple vows. Where a couple have agreed by public promises to take one another as husband and wife, God joins them together. They may be of a different religion or none; they may or may not be what we judge “compatible”; the marriage may even be a marriage of convenience; but if they publicly consent to be married, then they are joined by God. This is very important. We must not fall for the subjective idea that “joining by God” is something that happens gradually as a marriage relationship grows, a kind of glue that slowly sets over time under the right conditions. In this case, the minister in a church wedding ought to replace Jesus’s words by saying, “I therefore declare that you may or may not grow into being joined by God. I hope you will, but we can never quite be sure.” This would be absurd and quite wrong. If we think this joining by God is a gradual process, then it ruins the point Jesus is making. Jesus is speaking to the Pharisees, who thought divorce was an easy and legitimate way to end their marriages. They thought they could divorce and remain in God’s “good books” as respectable religious leaders. Jesus presses home to them and to us that we cannot do this, because our marriages are joined by God. He wants to stop us breaking our marriages. But if a particular marriage may or may not be joined by God (depending how well the “process” is getting on), then I can simply claim that my particular marriage hadn’t managed to be joined by God and therefore I am quite justified in breaking it. This would make nonsense of Jesus’s teaching. No, every properly married couple is joined by God. Faithful, steadfast love is the heart of marriage, for faithful, steadfast love is the heart of the universe. This article is adapted from   Married for God: Making Your Marriage the Best It Can Be by Christopher Ash.

1. To destroy hostility between races. The suspicion, prejudice, and demeaning attitudes between Jews and non-Jews in Bible times were as serious as the racial, ethnic, and national hostilities today. Yet Jesus “has broken down . . . the dividing wall of hostility . . . making peace . . . through the cross” ( Ephesians 2:14–16 ). God sent his Son into the world as the only means of saving sinners and reconciling races. 2. To give marriage its deepest meaning. God’s design was never for marriages to be miserable, yet many are. That’s what sin does . . . it makes us treat each other badly. Jesus died to change that. He knew that his suffering would make the deepest meaning of marriage plain. That’s why the Bible says, “Husbands, love your wives, as Christ loved the church and gave himself up for her” ( Ephesians 5:25 ). God’s design for marriage is for a husband to love his wife the way Christ loves his people, and for the wife to respond the way Christ’s people should. This kind of love is possible because Christ died for both husband and wife. 3. To absorb the wrath of God. God’s law demanded, “You shall love the Lord your God with all your heart and with all your soul and with all your might” ( Deuteronomy 6:5 ). But we have all loved other things more. This is what sin is—dishonoring God by preferring other things over him, and acting on those preferences. The seriousness of an insult rises with the dignity of the one insulted. Since our sin is against the Ruler of the Universe, “the wages of [our] sin is death” ( Romans 6:23 ). Not to punish it would be unjust. So God sent his own Son, Jesus, to divert sin’s punishment from us to himself. God “loved us and sent his Son to be the propitiation”—the wrath-absorbing substitute—“for our sins” ( 1 John 4:10 ). 4. So that we would escape the curse of the law. There was no escape from the curse of God’s law. It was just; we were guilty. There was only one way to be free: someone must pay the penalty. “Christ redeemed us from the curse of the law by becoming a curse for us” ( Galatians 3:13 ). The law’s demands have been fulfilled by Christ’s perfect law-keeping, its penalty fully paid by his death.   5. To reconcile us to God. The reconciliation that needs to happen between man and God goes both ways. He took the steps we could not take to remove his own judgment by sending Jesus to suffer in our place: “While we were enemies we were reconciled to God by the death of his Son” ( Romans 5:10 ). Reconciliation from our side is simply to receive what God has already done, the way we receive an infinitely valuable gift 6. To show God’s love for sinners. The measure of God’s love is shown by the degree of his sacrifice in saving us from the penalty of our sins: “He gave his only Son” ( John 3:16 ). The measure of his love increases still more when we consider the degree of our unworthiness. “God shows his love for us in that while we were still sinners, Christ died for us” ( Romans 5:8 ). Our debt is so great, only a divine sacrifice could pay it. 7. To show Jesus’s own love for us. The death of Christ is also the supreme expression that he “loved me and gave himself for me” ( Galatians 2:20 ). It is my sin that cuts me off from God. All I can do is plead for mercy. I see Christ suffering and dying “to give his life as a ransom for many” ( Matthew 20:28 ). And I ask, am I among the “many”? And I hear the answer, “Whoever believes in him should not perish but have eternal life” ( John 3:16 ). Jesus paid the highest price possible to give me—personally—the greatest gift possible. 8. To take away our condemnation. The great conclusion to the suffering and death of Christ is this: “There is therefore now no condemnation for those who are in Christ Jesus” ( Romans 8:1 ). To be “in Christ” means to be in relationship with him by faith. Christ becomes our punishment (which we don’t have to bear) and our worth before God (which we cannot earn). Since our sin is against the Ruler of the Universe, “the wages of [our] sin is death” ( Romans 6:23 ). Not to punish it would be unjust. So God sent his own Son, Jesus, to divert sin’s punishment from us to himself. God “loved us and sent his Son to be the propitiation”—the wrath-absorbing substitute—“for our sins” ( 1 John 4:10 ). 9. To bring us to God. “Gospel” means “good news,” and it all ends in one thing: God himself. The gospel is the good news that at the cost of his Son’s life, God has done everything necessary to captivate us with what will make us eternally and ever-increasingly happy—namely, himself. “Christ . . . suffered once for sins, the righteous for the unrighteous, that he might bring us to God” ( 1 Peter 3:18 ). 10. To give eternal life to all who believe on him. Jesus made it plain that rejecting the eternal life he offered would result in the misery of eternity in hell: “Whoever does not believe is condemned already. . . . The wrath of God remains on him” ( John 3:18, 36 ). But for those who trust Christ, the best is yet to come. “No eye has seen, nor ear heard, nor the heart of man imagined what God has prepared for those who love him” ( 1 Corinthians 2:9 ). We will see the all-satisfying glory of God. “This is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” ( John 17:3 ). For all these reasons and more, Christ suffered and died. Why would you not embrace him as your Savior from sin and judgment, and live with God eternally? So God sent his own Son, Jesus, to divert sin’s punishment from us to himself. This article is adapted from 10 Reasons Jesus Came to Die  by John Piper

“So do not listen to your prophets, your diviners, your interpreters of dreams, your mediums or your sorcerers who tell you, ‘You will not serve the king of Babylon.’ ” Jeremiah 27:9 In the information age, there is no shortage of perspectives. Newscasts, blogs, radio, movies, television, podcasts and opinion polls constantly assail us with how we should feel and think about all kinds of issues. However, when believers need perspective, where do we turn? Whose voice echoes in our ears? We like to say that we turn to God and to the Scriptures. But if we’re truthful, we’re a lot like the children of Israel. Instead of getting information from the primary source, they sought out false prophets. If they had listened to Jeremiah, they would have known God was saying just the opposite of what they were hearing. Today, it’s unlikely that a believer would seek out mediums or psychics for advice on life—although they are readily available. However, a number of other sources influence our thoughts and decisions, and not all of them are godly. From social trends to cultural mores, other people greatly affect how we see life. And Satan is aware of just how much “airtime” is available to influence us throughout our day. Case in point: What are you worried about today? Headlines like terrorism, war, financial collapse? If those threats don’t concern you, perhaps daytime television has convinced you that your children might be on meth or that your husband might be having an affair. And we wonder why we sometimes live with a vague sense of dread much of the time! Maybe instead of turning to God for perspective, we’ve been turning elsewhere. It’s normal to be concerned about our lives and our loved ones…but if we’re not careful, anxiety can all too quickly imprison us. When you feel the cords of anxiety and worry tightening around you, think about the Lord’s promises , his sovereignty and his goodness. Why not start by reading less on current events and more of God’s Word? Try turning off the television and tuning into praise music. You don’t need to completely hide from the world, but try spending as much time hearing from God as you do hearing from other sources. Bible verses for anxiety Here’s some Scripture verses for when you’re feeling anxious – God cares for you Cast all your anxiety on him because he cares for you.  1 Peter 5:7 God is good The Lord is good to all; he has compassion on all he has made.  Psalm 145:9 God is in control So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.  Isaiah 41:10 God loves you For I am convinced that neither death nor life, neither angels nor demons… nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.  Romans 8:38–39 God has a plan ‘For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you a hope and a future.’  Jeremiah 29:11 God gives peace Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God… will guard your hearts and your minds in Christ Jesus.  Philippians 4:6–7 God knows your needs So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’… Your heavenly Father knows that you need them.   Matthew  6:31–33 God directs our way A person’s steps are directed by the Lord. How then can anyone understand their own way?  Proverbs 20:24 God is powerful Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, “Teacher, don’t you care if we drown?” He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm. He said to his disciples, “Why are you so afraid? Do you still have no faith?”  Mark 4:38-40 God will never leave you “The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.”  Deuteronomy 31:8 The more you dwell on God’s faithfulness, the less likely you’ll view life from the wrong perspective. Go to the primary source for wisdom  and insight! For Reflection What “voices” are you listening to each day? In what ways do you struggle with worry and fear? Be specific. Think of three ways you can dwell on God’s promises–instead of what you fear–today. Devotional drawn from the NIV Women’s Devotional Bible .

Worship  is more than a Sunday morning tradition; it’s a posture of the heart. In this post, we will explore five powerful truths from the book of Psalms that teach us what it means to worship God with our whole lives. 1. Worship Through Trust “The Lord is my shepherd, I lack nothing.” – Psalm 23:1 True worship begins with trust. When we trust God, we acknowledge His goodness and care for us, even when life is overwhelming. Psalm 23 reminds us that God is our Good Shepherd. He provides, protects, and leads us. Trusting Him means we believe He is more than enough. The more we know Him, the easier it becomes to surrender and rely on Him in every season. Worshipping through trust means we cling to Him in our need and declare that He is sufficient. 2. Worship Through Beholding “One thing I ask from the Lord, this only do I seek: that I may dwell in the house of the Lord all the days of my life, to gaze on the beauty of the Lord and to seek him in his temple.” – Psalm 27:4 Worship isn’t confined to a church building. Psalm 27 invites us to behold God in everyday life. Beholding means keeping our eyes fixed on Jesus while we work, care for our families, or even run errands. It’s a lifestyle of awareness and adoration, turning mundane moments into opportunities to see and respond to God’s beauty. Whether we’re folding laundry or walking through a grocery aisle, we can behold Him and turn our hearts toward praise. Worship Through Repentance “Create in me a pure heart, O God, and renew a steadfast spirit within me.”  – Psalm 51:10 Repentance is one of the most honest and humble ways to worship. It acknowledges our need for God and invites Him to transform us. Psalm 51 shows how confession and surrender can draw us closer to His heart. We will stumble, but worship calls us to be quick to repent, allowing God to purify our hearts daily. It’s in this space of brokenness and longing for holiness that worship becomes deeply personal and transformational. Worship Through Reverence “Come, let us bow down in worship, let us kneel before the Lord our Maker.”  – Psalm 95:6 Worship includes awe and reverence for who God is. He is Creator, King of Kings, and Lord of Lords. Reverence isn’t just a feeling; it’s a response. True worship recognizes that God is holy and calls us to live in submission to His ways. Reverence can be expressed physically through bowing and kneeling, but it’s also shown through obedience, humility, and surrender in our daily decisions. 5. Worship Through Thanksgiving And Joy “Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name.”  – Psalm 100:4 Gratitude turns our attention away from what’s lacking in our lives and toward the abundant goodness of God. Worship through thanksgiving is about recognizing everything we have comes from Him. When we cultivate joy and gratitude, even in difficult circumstances, we reflect a heart of worship. Whether we are thanking Him for a small provision or simply for who He is, praise unlocks deeper intimacy with God. In all these ways and more, the Psalms remind us that worship is not a once-a-week event but a way of life. Whether through trust, beholding, repentance, reverence, or thanksgiving, worship  is how we respond to God’s goodness, beauty, and love. May these Psalms help you live a life of worship that honors God every moment of every day! By Keely McCartney, Contracted Writer for Biblica

A Bible verse that always catches my attention is Ephesians 4:32: “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” The note about the astounding measure of our forgiveness toward each other profoundly impacts me. How can I be as forgiving as God? Yet that’s the standard to which Paul holds believers: forgive each other just as God forgave you through Christ. That is immeasurable, boundless, complete forgiveness. A friend told me about a time he visited the beach. There was a rowdy group of young people there. They were loud, cursed, and wrote offensive and embarrassing words and symbols in the sand. But then something happened. The sky opened and it began to rain. The cloudburst sent the noisy group packing. After fifteen minutes or so, the sky cleared and the sun shone through again. My friend was glad he decided to wait it out. Then he noticed something: every nasty thing drawn or written in the sand had been entirely erased by that brief rainstorm. The rain had washed it all away. That’s a picture of God’s forgiveness. Christ’s death, burial and resurrection doesn’t selectively forgive things we do. If we are in Christ, we are entirely washed clean and forgiven (see Ephesians 1:7; 1 John 1:7). That kind of complete forgiveness is what Paul says we should also grant one another. Why Forgive? You likely agree that this is easier said than done. Forgiveness—let’s be honest—can be incredibly difficult. In some cases, we might even think it’s impossible. Does the Bible offer us guidance? The answer is: yes, the Bible helps us understand how to forgive. But before we unpack that, let’s also remember why this is so important. Why does it really matter whether we forgive one another? Forgiving each other is essential for Christian unity. Jesus prays for unity among believers  in what is often called his high priestly prayer. He asks God that all believers “may be one” just as the Son and the Father are one (see John 17:21). He prays for the “complete unity” of all believers, and then he gives the reason: “Then the world will know that you sent me and have loved them even as you have loved me” (John 17:23). Jesus teaches that the unity of believers is a testimony to the world of God’s love. When Christians forgive one another completely, we model the grace and love of Christ and point those around us to their true Savior. Forgiving each other isn’t just about “getting along,” as important as that is. True, Christlike forgiveness shows the world who God is and points people to God’s love. How Do We Forgive? So, how do we practice Christian forgiveness and reconciliation? Jesus lays out practical steps in Matthew  18:15–17. First, seek to settle the issue privately with the person who has wronged you, just between the two of you. This means you don’t gossip about what they did; you hold it in confidence and speak directly to them. If they don’t listen to you, try to meet with them again, but this time bring one or two others along. This isn’t to “gang up” on them, but to encourage them to take their misdeed seriously so that you can work through the conflict and be fully reconciled. (Remember, Christians must always speak the truth “in love” [Ephesians 4:15]). If they still refuse to listen, you can then bring the matter to the church. By this point, it is expected that the person is willing to reconcile. If not, however, Jesus has grave words: If they refuse to listen to the church, treat them as an outsider (see Matthew 18:17). Remember, though, even outsiders and enemies are to be treated with love in God’s kingdom  (see Matthew 5:44). Disciples who resist living as true members of Christ’s family should always be treated with compassion and encouraged to repent. The way this process was carried out in first-century house churches will likely be different from how this is carried out today. Rather than going before your entire congregation, bringing select church leaders into the conversation might be more appropriate. As an important side note, we should also acknowledge that this process may vary when power dynamics are involved. If a person is abused or wronged by someone in a position of authority, making that person go to their abuser one-on-one is unwise and potentially harmful. In those cases, one or two witnesses, or advocates, should be called upon right away. Keep Forgiving After Jesus lays out this three-step model for forgiveness, Peter raises the logical follow-up question: “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” (Matthew 18:21). Seven times might seem like a lot. There certainly are people who have settled into an unwillingness to forgive long before seven offenses. Let’s give Peter credit: suggesting seven times sounds generous. It’s more than double the traditional expectations of his day. Jesus’ response, however, blows the doors of our forgiveness wide open: “I tell you, not seven times, but seventy-seven times” (Matthew 18:22). This does not mean you should go sharpen your pencil and start keeping tally marks. No, Jesus’ response effectively tells his disciples that the number of times doesn’t matter. Don’t keep count. Just keep forgiving. Now, as another important side note, this doesn’t mean letting others walk all over you or harm you. But it does mean being perpetually willing to forgive. After all, Christ doesn’t keep count of our sins. He washes them clean, like letters on the beach. And, as Paul says, we are to forgive just as God forgave us through Christ. That’s a “no limits” posture of forgiveness. Because He First Loved Us The Bible tells us that we love because God first loved us (see 1 John 4:19). We can say the same thing about forgiveness. Christians forgive one another because God has forgiven us. And since God’s not keeping tally marks; neither must we. The challenge for us is to decouple our idea of forgiveness from how much the other person “deserves” it. We don’t “deserve” to be forgiven of our sins, yet we are. The key is to stop focusing on what others have done to  us and to focus instead on what Christ has done for  us! The path to unity and reconciliation requires that we forgive as a demonstration of love and Christlikeness. Forgiveness is a first step toward reconciliation, reconciliation is necessary for unity, and Christian unity shows the world the love of God. Adapted from the study material from the NIV Application Bible  based on the NIV Application Commentary series.

Rejoicing in All Circumstances Perhaps the best-known example of Paul’s admonition to rejoice in all circumstances is found in Philippians 4:10–13 . Paul expresses his joy that the Philippians have renewed their concern for him by sending Epaphroditus to him. Though their love for him had not changed, they did not have an opportunity to express that concern in a tangible way ( Phil. 4:10 ). Although this had brought him joy, Paul is also quick to point out that his joy did not depend on the Philippians’ aid ( Phil. 4:11 ). As Hansen points out, “His great joy had nothing to do with the fact that the receipt of gifts met his dire needs.” Rather, his joy was in the Philippians’ ongoing concern for him, and this joy flows from the deeper reality of their shared union with Christ. He had learned in every circumstance to be “content” ( autarkēs ). This noun in Philippians 4:11  is unique in the New Testament, and a cognate noun only appears twice. The word also appears in the Psalms of Solomon, an early Jewish document written sometime in the first or second century BC, where it refers to a “sufficient supply” of God’s provision (Pss. Sol. 5:16). All of these texts reflect an attitude of contentment and faith in the Lord’s provision of what is necessary. Paul prefaces this expression of contentment by insisting that he is not speaking of being in need ( Phil. 4:11 ). For a prisoner in an imperial jail in Rome, this is a curious statement to make. We might assume that since Paul’s basic needs were met, he would be content; however, this fails to recognize the often destitute condition of a prisoner in first-century Rome. Paul would have been completely dependent on others to provide most of his basic necessities. Nevertheless, he did not look to the Philippians to provide his most fundamental needs. On the contrary, his most important need was met “through him who strengthens me” ( Phil. 4:13 ). As a result of this, he could be content in low or high circumstances, in plenty and in hunger, in abundance or in need. In all these things, he learned to be content ( Phil. 4:11–12 ). Though the language Paul uses throughout this section echoes the language and ideas of some Stoic philosophers, his rationale is quite different than that of the Stoics. Note that Paul found contentment in both times of need and in times of plenty. In contrast to the Stoic ideal of eliminating all extraneous passions or possessions, Paul was still a man who knew how to feast! In contrast to the Epicurean ideal of “eat, drink, and be merry,” Paul was also a man who knew how to fast. In either case, he did not rejoice because of his lack or his plenty but because Christ had given him strength to endure. Fee rightly notes, “With that he transforms his very Stoic-sounding sentences into a sufficiency quite beyond himself, in Christ, the basis and source of everything for Paul. Thus ‘self-sufficiency’ becomes contentment because of his ‘Christ-sufficiency.’” The theology of union with Christ in his suffering and exaltation surely lies under the surface of this strength. Just as Christ endured death, even death on a cross, knowing that God would exalt him on the other side of the cross, so also Paul could endure any physical suffering or lack, even to the point of death, knowing that his union with the exalted Christ ensured his own eventual exaltation as well. Of course, Philippians 4:13  is well known as a verse used to support everything from winning football games to pursuing wealth and prosperity, but those applications miss the point. Christ gives his people strength not to win football games but instead to be content whether they win or lose. Or to put it in terms closer to Paul’s experience, to be content whether they win a football game or don’t have the time or money to play a sport because they’re too focused on having food for each day. Christ strengthens his people to be content because he provides what we need, and the joyful reality at the root of this is that all we really need is Christ. Those who are united to Christ have all they need in him; therefore, they can rejoice in whatever circumstances they may face with confidence that, to use the words of the psalmist, “those who seek the Lord lack no good thing” ( Ps. 34:10 ). To speak of joy through sorrow is one thing; to live it is another. Nonetheless, even as I write this conclusion, my family and I have encountered the joy in sorrow that is only possible in Christ. We are walking with our own family and church through several challenges: the loss of my father, illness of other family members, relational problems, pastoral issues, and all the “normal” problems of life like flat tires and nagging colds. Yet in all these things, we can say, with Paul and many others who have gone before us, that we can do all things through Christ who strengthens us. I do not doubt that many who are reading this are walking through challenges of their own that come with profound sorrow and suffering. Yet we are not alone in our suffering, for we are truly united to the sufferings of Jesus and so also united to one another. Moreover, we are united to Christ in his exaltation, so we can walk through our sorrow with the confidence that it will not always be so. Just as we walk through suffering together, we can also have deep joy in Christ together, both now and in the age to come. May the Lord give us grace to see both joy and sorrow in our union with Christ, and let this grace increasingly shape us into the image of Christ as we anticipate life with him forever. Christ strengthens his people to be content because he provides what we need, and the joyful reality at the root of this is that all we really need is Christ. This article is adapted from   Sharing Christ in Joy and Sorrow: A Theology of Philippians   by Chris Bruno.

There’s nothing like having a child look up at you and call you “Daddy.” But our relationships with our own fathers, and sometimes our own children, can be complicated. When our kids are young, we as parents tend to be slaves to the busyness of life—trying to keep a roof over our family’s heads, making sure there’s enough money  to put gas in the car, food in the ‘fridge and shoes on the kids. In the noise and stress of trying to get ahead and pay the bills, men and women, but sometimes men in particular, can tend to be less than attentive to the thoughts, feelings, and needs of the little ones around us. Maybe you’ve experienced this in your own life with your kids; or maybe you had a mom or a dad who was less than attentive when you were young. Jesus’ Relationship with His Abba The most hopeful model that we can have for our relationships, either as fathers or with our own fathers, is the relationship that Jesus had with his heavenly father. We see evidence of the love that the two of them had for each other at the baptism of Jesus, where God the Father audibly spoke these words: “You are my Son, whom I love; with you I am well pleased” (Mark 1:11). Throughout the gospels we see Jesus responding to this statement of love. He walks with his Father, prays to his Father, and cries out to him as “Abba” (or “Daddy”) during his darkest moments (Mark 14:36). Jesus’ relationship with his father is close, trusting, and intimate. The Abba Experience Brennan Manning, in his book The Signature of Jesus , describes it this way: “The Abba experience is the source and secret of Christ’s being, his message, and manner of life … In order to comprehend his relentless tenderness and passionate love for us, we must always return to his Abba experience. Jesus experienced God as tender and loving, courteous and kind, compassionate and forgiving.” As human fathers, we all have regrets. As sons of human fathers, we all have things that we wish had been different. But God, the Father who loved Jesus so well, stands ready and waiting to share that relationship with us. He longs to speak with us as we look to him for guidance during our happiest and darkest moments. Manning further states, “You and I not only are invited but actually called to enter into this warm and liberating experience of God as Abba  … We are privileged to share in the intimacy of Jesus with his Father.” For Reflection How can you begin today to walk into that same relationship with God that Jesus had? Drawn from the NIV Men’s Devotional Bible .

Exodus 34:6–7 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” Romans 3:23–24 For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus. Exodus 33:19 And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The LORD.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” Psalm 145:8–9 The LORD is gracious and merciful,     slow to anger and abounding in steadfast love.The LORD is good to all,     and his mercy is over all that he has made. Titus 2:11 For the grace of God has appeared, bringing salvation for all people. 1 Corinthians 1:4 I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus. Ephesians 2:8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God. Isaiah 30:18 Therefore the LORD waits to be gracious to you,       and therefore he exalts himself to show mercy to you.For the LORD is a God of justice;       blessed are all those who wait for him. Ephesians 4:7 But grace was given to each one of us according to the measure of Christ’s gift. Psalm 119:29 Put false ways far from me       and graciously teach me your law! Romans 5:8 But God shows his love for us in that while we were still sinners, Christ died for us. This article is adapted from   ESV Bible Promises: 700 Passages to Strengthen Your Faith .

[He will] provide for those who grieve in Zion— to bestow on them a crown of beauty instead of ashes, the oil of joy instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the LORD for the display of his splendor. Isaiah 61:3 Mary was born into a dirty and crowded working-class district in Scotland in 1848. Her father sometimes threw her out on the streets when he arrived home drunk. And by age 14, she was working ten-hour shifts at the textile mill to support her family. But God exchanged Mary Slessor’s misery for something better when she began working at a city mission in Dundee. While there, she was inspired to sail to West Africa as a missionary to Calabar. Mary was no richer in Africa than she had been in Scotland—in fact, she now made her home in a mud hut. Throughout her 39 years in Africa, she never married. She was not even always in good health: Malaria and boils plagued her. Yet, despite the pain she suffered, God displayed his splendor through Mary and her work. She found joy in rescuing children from ritual murder. She discovered pleasure and purpose serving as a peacemaker with the Okoyong people. And she adopted a family. “If anyone may testify as to the reality of his presence and power, it is surely this unworthy servant,” she wrote to a friend. “He and his Word are a living bright reality for sure … I mean to glorify him and to magnify his grace.” The Israelites also had their share of misery. The Assyrians swept them from their homeland, destroying all they loved and everything familiar. However, their story, like Mary’s, didn’t end in misery. In fact, Isaiah predicted joy was ahead. God planned to exchange their mourning and despair for gladness and praise. Why? So that once rescued, God’s people would be living demonstrations of his splendor. We each suffer our own miseries, and we think things will never change. Perhaps you’ve experienced burdensome memories, a scarring divorce or a difficult diagnosis. However, can you sense any hope? Can you see God at work, gradually transforming the pain into something you can endure? You never know; up ahead you just might see the possibility of joy. Like the Jews in exile, and like Mary Slessor in Scotland, you can trust that, despite the present pain, God has plans for your future. He can use whatever you go through today to display his splendor through you tomorrow. Reflect How does this Isaiah 61:3 passage bring hope to your times of misery? How might God be planning to display his splendor through your current difficult circumstance? Drawn from a devotional in the NIV Women’s Devotional Bible .

Bible studies should come in all shapes and sizes, connecting all kinds of people to God’s word. Throughout my twenty years of ministry and countless conversations with women in the church, I’ve found that many long to lead a Bible study, but few feel equipped to do so. Whether leading from a stage in a church auditorium or from the couch in your living room, here are seven tips that I’ve found to be effective. 1. Begin with the end in mind. Start by writing a vision statement for your Bible study. Consider the following prompts: When Bible study wraps up, what do you hope the results will be? Who will be attending? Although you probably won’t know names, think about who will be invited. What will you study?Will it be discussion-based? Or will you include a teaching time also? A few examples of simple vision statements: • I want to introduce women in my neighborhood to the Lord Jesus and the Scriptures. We will study the Gospel of John, and I will lead the discussion. When Bible study wraps up, the women in my neighborhood will know they have a safe place to ask questions about God, and we will have formed meaningful connections with one another. • I want to teach five high school seniors how to read the Bible. We will study Colossians and Philemon. I will model and teach how to study the Bible, as well as facilitate discussion. My hope is to see these five students teach others to do the same during their freshman year in college. Your vision statement can also serve as the metrics of success for Bible study, rather than focusing on the number of people at the last meeting. It is tempting to look at numbers as the measuring stick for Bible study success, but numbers are not God's measuring stick. He is great at multiplying! 2. Set clear and realistic expectations. Communicate the start and end date, and the start and end time for each week. Then stick to what you said. Be sure to set realistic expectations for those who will attend, carefully considering and communicating what participants will be expected to study on their own and ways they will be asked to contribute when you gather. Take the mystery out of the commitment being made. Be clear about the way time will be spent. For instance, will there be a formal teaching time? Group discussion? Prayer? Will the first fifteen minutes be spent catching up, or will the study start immediately? 3. Be prepared. You do not have to be a seminary graduate to lead a Bible study. But you do need to be familiar with the content you are leading. A great starting place is to read the introductory pages in a study Bible about the book you will be leading. These pages include helpful context, like who wrote the book, who the original audience was, and what was going on in the world when it was written. Another great starting place is the video summaries offered through BibleProject. Then read the whole book several times, noting repeated themes. If you plan to lead a time of teaching during Bible study in addition to discussion, read a trusted commentary or two to make sure your main points are on track. Ask a trusted teacher or pastor to recommend their favorite commentaries. Send them a recording of your teaching and ask for feedback. And pray. Then pray some more. There is a healthy fear in leading Bible study. We are to do our best to handle the Scriptures accurately (2 Tim. 2:15). But a healthy fear should not keep us from creating a space to open the Bible together; rather, it should motivate us to be diligent students and great pray-ers. 4. Encourage contribution. You will be excited to share all that you discovered while you studied, but so will those attending. Give participants an opportunity to articulate what they learned while they studied the Bible. Use language that communicates that you are a co-learner alongside them. Share your questions and discoveries alongside theirs. Most Bible studies will have those who dominate the discussion and those who don’t share at all. An effective strategy to help both is to email the shy participant several days before Bible study meets, asking her if she’d be willing to begin discussion. Give her the question you’d like her to answer so she has time to think about it. She will not feel put on the spot, and she’ll know that her contribution to the group is valued. Emailing the shy participant also helps the one who tends to dominate. When you begin a discussion by asking, “Who wants to share first?” you are inviting the one who dominates to jump in right at the beginning. By directly asking someone else to begin, you are leading discussion time and creating a safe space for the shy participant to contribute. 5. Build relationships. Bible study should be deeply relational. The ultimate goal of Bible study is to get to know God better. We are spending time in his word, reading story after story about how he engaged all kinds of people, demonstrating his desire to be with his people. Bible study is one way to give him our full attention and to anticipate his. Bible study is also a place to give attention to others. When Bible study is a place where participants feel seen and cared for, they will keep showing up. I believe this is why David prioritized our Bible study. We ate dinner together every week and planned nights around the fire pit to get to know one another better. And there is so much to learn from one another’s questions, discoveries, and insights! 6. Cultivate safety. When Bible study is a safe place to share discoveries and to ask hard questions, participants will prioritize attendance. Everyone craves a place to be honest about doubts and questions. Remember that you don’t have to answer every question on the spot. When stumped by a question, you can say something like, “What a good question. I’d like to give that more thought and circle back next week.” Enjoy being a co-learner with those you are leading. When doubts are confessed, respond with compassion and curiosity rather than a correction or even advice. You can say something like, “Thank you for sharing that doubt. That sounds hard. I’ve wrestled through something similar.” Or ask the group, “Has anyone else had similar questions? How were you encouraged in your season of doubt?” Carefully consider your audience. Are there people attending who are curious about Christianity but do not profess faith in Christ? Are there participants who haven't read the Bible? Also, remember that there are different learning styles represented and different personalities. Not everyone enjoys filling in charts and making lists. Incorporate photos, artwork, and music. Consider the needs of your audience as you prepare the discussion and teaching time, including questions that both the new believer and the seasoned Bible student want to answer. 7. Consider what is going on in the world. Bible study should impact our lives, making us more and more like the Lord Jesus. We want our time in the word to influence our families, friendships, workplaces, and even the nations. Know what is going on in the world. Read the headlines. Who needs to be fed and clothed? How will we shine light into seemingly hopeless situations? What is causing conflict among Christians? Move your participants to action in the world. If you feel you don’t have time during Bible study to give a call to action or application, you might be elevating content above heart change. Leading a Bible study is important, but it doesn’t always have to be complicated. Don’t let fear or perfectionism keep you from opening the pages of Scripture alongside others. Lead the robust discussion. Consider hard questions. Share discoveries. Build relationships. We need more Bible studies! There may be a “David” in your world who will change his schedule to attend your study. And God is delighted to meet you in your study of the Bible! The ultimate goal of Bible study is to get to know God better. Colleen Searcy is the author of The Story of Jacob: An 8-Week Bible Study.