Good Preaching? What about Good Listening?

There has never been a better time in human history for those who love good preaching. Good preaching is not common in our day, but it is more accessible today than ever before. You can listen to good preaching all day every day (if you are so inclined) through multiple internet-based resources (see my recommendations at the bottom).

While good preaching (as opposed to mediocre or bad preaching) is the goal of both good pastors and their respective congregations, the goal of good listening is often forgotten. Since preaching quality is inevitably measured by the listener, I want to argue that preaching cannot be beneficially good without good listeners to receive and respond to it.

I am not saying that the reason your pastor’s preaching is atrocious is because you are a bad listener (at least not necessarily). But I am saying that your pastor’s preaching will benefit you best when you are listening well.

There are at least four things you can do to be a better listener to good preaching.

First, read the Bible for yourself.

Try to familiarize yourself with the passage and context before listening to the message. This assumes that your pastor preaches expositionally (through the Bible, chunks or verses at a time). Even on topical Sundays, you should be able to ask your pastor for the passage from which he will be primarily drawing. For best results, read through the upcoming passage several times throughout the week, and read through the surrounding text at least once.

Second, make notes before the sermon.

You can jot down questions or noteworthy ideas in preparation for listening to the preached message. Bring those notes with you on Sunday, and as your pastor preaches through the text, follow him with your own notes. Listen for him to touch on the same themes or concepts you found, add to your notes and even adjust them, and enjoy your pastor’s thoughtful insights. Also, every pastor must choose what he will leave out and what he will emphasize in a message, so ask him any unanswered questions after the sermon or in an email later on. He will most likely have studied up on the matter, and he will most certainly be glad to know of your own interest in the biblical text.

Third, take notes during the sermon.

Good preachers will not be hard to follow, and they will make a linear path towards a destination in their sermon. Not every preacher will have clear bullet-point headings and subheadings, but good sermons will begin with a goal, take steps towards the goal, and end up where the preacher said we were going. Pay attention to the stated goal, make note of the steps along the way (each statement or point that progresses towards the goal), and consider the overall point of the sermon. Preaching isn’t preaching unless the listener is being called to believe something or do something (and it’s often both).

Fourth, take responsibility for the application.

Many preachers will admit that application is one of the toughest features of sermon preparation. A preacher might say, “I know what I would do with this, but I’m not sure what each person in my congregation might do with it…” Good preachers will be able to demonstrate appropriate and helpful applications for their listeners, but the listener will be able to apply the sermon (and the biblical text) much more specifically and lastingly to himself or herself. After the sermon (preferably soon after), ask yourself these questions:

(1) What is God revealing about Himself here?

(2) What is God showing me about me here?

(3) What is God telling me to believe here?

(4) What is God telling me to do here?

(5) How will I strive to remember what God wants me to believe?

(6) How am I going to do what God wants me to do?

Good preaching is both a gift and a discipline, and good preachers work very hard to be the best preachers they can be. Listeners must also put forth the effort to hear good preaching well, for good listening is necessary for good preaching to be of any benefit.

May God bless local churches with good preachers, and may the listeners who hear them strive towards good listening, enjoying the full benefit of God’s gift of such valiant men.



If you want some recommendations for good preaching resources, I suggest the following:

I shamelessly endorse my own preaching, and you can listen or subscribe to sermons by clicking the microphone on the bottom of the sermons tool at

My favorite living Bible teacher and preacher (though his health is fading rapidly these days) is R.C. Sproul. His sermons (and a ton of other resources) can be found at

Charles Spurgeon (1834-1892) is known as the “Prince of Preachers” for good reason. His preaching is unique and powerful. You can listen to someone else read his sermons at or you can read the transcripts for yourself at

One can hardly find a bolder preacher than John MacArthur. His preaching and pastoring ministry of nearly 50 years among a single congregation is a testimony of his love for Christ and his church. His messages (and many other resources) can be accessed at

Preparing to Preach

Pastors do many things, but the thing a pastor must prioritize above all others is preaching. Jesus commanded Peter, “Feed my sheep” (Jn. 21:17), and Peter must have had that powerful moment in mind when he perpetuated the command by telling other elders/pastors to, “shepherd the flock of God” (1 Pet. 5:2).

Preaching is the essential role of an elder/pastor, for the distinguishing qualification for such a role is the “ability to teach” (1 Tim. 3:2). This includes both instruction in biblical truth and refuting error (Titus 1:9). One can hardly imagine a weightier task on planet earth, especially considering that the local church is “pillar and buttress of truth) (1 Tim. 3:15). My own pastoral shoulders are sagging as I type these words.

And yet, the noble task of pastoring beckons me (and other men like me). Like a story that must be written, a word that must be spoken, a song that must be sung… I cannot not preach. Indeed, Christ gives the gift of pastor-preachers to the local church (Eph. 4:11), and it is a humbling and emboldening thing to be counted among this gift for a time.

Since preaching is such an emphatic feature of pastoring, pastors often spend much time and effort in preperation to preach. The constant thought for any good pastor is, “How can I best prepare to preach my best?” Not every preacher will come to the pulpit with the same skills, intellect, life-experiences, or tools. But every preacher should come to the pulpit with the same fear of God (Micah 6:8-9), bold trust in God’s word (Lk. 11:28; Jn. 6:68; Acts 6:7), and love for the people God has place under his shepherding care (Heb. 13:17).

While every preacher will experience his own unique path into pastoral ministry, and every preacher will benefit from a his own preparation routine, the responsibility is the same: Prepare to preach.

Don’t prepare merely to lead, to cast vision, to entertain, to host, to provoke, to make a presentation, or to only teach.

Prepare to preach. In doing this well, you will do all that you must do before God to honor the calling to which He has called you. Whatever God chooses to do with your preaching us up to Him (1 Cor. 3:5-7).

What greater measurement of success is there than that the God of all creation who entrusted you with His Gospel would say that you have preached that entrusted word well?

May God raise up quality preachers for and from His people, and may God grant those who now serve as preachers the grace to preach well.

We Need Sanctifying Churches!

If the doctrine of justification is the article upon which the Church stands or falls, then sanctification may be the doctrine which adorns her with beauty or leaves her standing naked and shameful.

The Church of Jesus Christ (all those who truly love and trust Christ) is His bride, adorned with His own righteousness and set apart for His intimate affection and care.  This truth is the comfort of all who understand themselves to be included in the household of God.  Yet, Christ does not merely call the prostituting adulterous bride to wear new labels (such as justified and sanctified), He also calls her to live accordingly (Eph 4:1; 1 Thess 2:12).

Living in light of her new status, the Church of Jesus Christ is declared to be holy, and Christ is making her holy by the washing of His word “so that He might present the church to Himself in splendor” (Eph 5:25-27).  This loving reconciliation and renewal is challenged by the fact that the visible Church (the multitude of professing Christians) is made up of believers who are still desirous of sin.

Herein lies the difficulty of understanding just how the visible Church may be clothed with righteousness as she stands justified before the watching world:

A visible Church, full of sinful-but-sanctified believers, arrayed in magnificence and clothed in righteousness for all the world to see, is exactly what God has intended the Church do be.

Before diving too deeply into the doctrine of sanctification, it may prove beneficial to establish the foundation for the believer’s justification.  Horatius Bonar, speaking of Christ’s righteousness with eloquence, wrote,

“In another’s righteousness we [Christians] stand; and by another’s righteousness are we justified.”  This truth, he went on to say, makes plain that “all accusations against us, founded upon our right unrighteousness, [may be] answered by pointing to the perfection of the righteousness which covers us from head to foot… as well as shields us from wrath.”[1]

Justification happens in an instant.  It is the doing of God Himself when the sinner is made alive in Christ Jesus and counted good, holy, and righteous in God’s sight (Eph 2:4-9; Titus 3:7; Rom 5:9).  Furthermore, sanctification is also an instantaneous declaration and positional reality for all who are in the kingdom of God (1 Cor 6:11).

Sinclair Ferguson, writing on those doctrines that undergird the Christian life, says,

“it would be a distortion to present the New Testament teaching on sanctification only as a long, hard struggle for victory over sin as though few Christians ever lived the life of faith with any degree of success.”[2]

He goes on to point out that some New Testament passages can be understood only if sanctification is perceived to be a past experience (Acts 20:32; 1 Cor 6:11; 1 Pet 1:2).  In addition, the Christian union with Christ includes a significant change in relation to sin, particularly that the Christian is now ‘dead to’ or released from the power of sin (Col 2:20-3:14; Gal 2:20; Rom 6:1-14).

In the confessional statement known as the Second London Baptist Confession of 1689, sanctification is one of many doctrinal subjects addressed.  The confession clearly conveys an understanding of sanctification as both a past and present work.

“They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally (Acts 20:32; Rom. 6:5,6), through the same virtue, by his Word and Spirit dwelling in them (John 17:17; Eph. 3:16-19; 1 Thess. 5:21-23); the dominion of the whole body of sin is destroyed (Rom. 6:14), and the several lusts of it are more and more weakened and mortified (Gal. 5:24), and they more and more quickened and strengthened in all saving graces (Col. 1:11), to the practice of all true holiness, without which no man shall see the Lord (2 Cor. 7:1; Heb. 12:14).”[3]

There is a real sense in which the mortal, un-glorified Christian – as sinful as he may remain – is now sanctified and positionally holy before God.  The Christian is aroused to love for God by virtue of having been born again, and he does now love righteousness and hate sin (1 Tim 6:11).  Bonar says,

“The free, boundless love of God, pouring itself into us, expands and elevates our whole being; and we serve Him, not in order to win His favour, but because we have already won it in simply believing His record concerning His Son. If the root is holy, so are the branches. We have become connected with the holy root, and by the necessity of this connection are made holy too.”[4]

While it is true that the earthly Christian is holy, declared to be so and empowered to live as such by God Himself, the mortal Christian remains practically sinful and inclined towards sin.  He may find himself in despair when he considers how sinful he still is in spite of what he reads about his position before God as articulated in Scripture.

If I am still as sinful as I am,” he may think to himself, “how can it be true that I am holy and just in the sight of God?”

Bonar goes on to explain how vital it is that one understands the difference between working (doing good works and living righteously) and believing (trusting in the finished work of Christ for justification).  He says one must not confound or confuse the two because doing so would “destroy them both.”[5]

Therefore, justification and sanctification are fixed realities for all those in Christ Jesus by virtue of Christ’s justifying and sanctifying person and work.  However, there is also a sense in which the believer is being sanctified by God and also contributing to such a work through the diligent use of the means of grace, which God has made available to the converted soul (2 Tim 2:22).

The London Confession of 1689, in paragraph two and three of the section on Sanctification, describes the reality that sanctification has taken place, and yet there is remaining much imperfection in the believer while in this mortal life.  Furthermore, the believer most certainly finds himself in a constant struggle – the “flesh lusting against the Spirit, and the Spirit against the flesh” (Gal 5:17; 1 Pet 2:11).

In this war, the believer is assured that he will overcome (Rom. 6:14), but he may experience periods when the remaining corruption may seem to prevail (Rom. 7:23).[6]  Martin Luther noted, early in his magisterial work on the depravity of fallen humanity,

“The world and it’s god (2 Cor 4:4) cannot and will not hear the word of the true God: and the true God cannot and will not keep silence. While, therefore, these two Gods are at war with each other, what can there be else in the whole world, but tumult?”[7]

If this is what we universally find (namely tumult and war) when the true God clashes with “the god of this world,” then we should expect to find the same hostile conflict in the microcosm of the human heart when these two opponents meet.  However, the Christian may take great comfort to know that God has not left the task of sanctification in the mortal’s hands alone.  God has called the Christian to diligently pursue righteousness and good works (Matt 6:33), and God has promised that He is working within to bring about both the willing and the doing of those same things (Eph 2:10).

The London Confession is again helpful to explain:

“Their ability to do good works is not all of themselves, but wholly from the Spirit of Christ (John 15:4,5); and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them and to will and to do of his good pleasure (2 Cor. 3:5; Phil. 2:13); yet they are not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them (Phil. 2:12; Heb. 6:11,12; Isa. 64:7).”[8]

The doing of good works by every believer is commanded and enabled by God (Titus 2:7; Heb 10:24; Matt 5:16; 1 Pet 2:12; Eph 2:10).  Not only thus, but Scripture informs us that good works will provide some evidence of genuine faith and discipleship (James 2:14-26; Jn 8:31).  Good works, or righteous living, do not produce justification or sanctification, but it is clear that good works necessarily and always follow such things.

Kevin DeYoung describes the relationship, borrowing from biblical imagery, in botanic terms.

“It’s not that good works are in the root of the tree; they’re not the thing that makes the tree what it is. They’re not the ground or the basis of our standing with God. But if we truly are redeemed through the blood of Christ, if the Holy Spirit truly dwells in us, then we will be people who bear fruit in good works. Our lives will be marked by what Paul calls “the fruit of the Spirit” (Gal 5:22-23).  And if those fruits are not present in us, Jesus says, we have reason to question whether the tree was ever really healthy at all.”[9]

With more elegant style and language, Bonar explains the enabling power of God in the life of the believer by saying, “The life of the justified is a decided one.”  It is fixed and focused.  “The justifying cross has come between him and all evil things.”  The Christian has a new light in his eye.  “Even if at any time he feels as if he could return to that country from which he set out, the cross stands in front and arrests his backward step.”

The Gospel itself compels the Christian onward toward the celestial city with holiness as his aim.  “There is henceforth to be no mistake about him. His heart is no longer divided, and his eye no longer roams. He has taken up his cross, and he is following the Lamb.”[10]  With such a view of the Christian life and focus, one might imagine that there should be no sinful expressions from the thoughts, words, or deeds of any Christian.  But alas, we do find much in the way of sinful expressions in the life of every Christian we meet – including the one we meet daily in the mirror.

The explanation for such an experience in the Christian life is not exactly clear.  The Scriptures tell us that God extends varying levels of grace to individual believers (Eph 4:7; 1 Cor 12:11; Phil 2:13), but we would want to be careful not to blame God for the sinful expression of any sinner.  The Holy Spirit works in varying degrees within individual believers (Heb 2:4; 1 Cor 12:6), but again we would want to avoid accusing God the Spirit of any negligence on His part in the sanctifying work. Individual believers play an important role in how far and how fast they progress in sanctification throughout their mortal lives (Heb 10:24; 3:13; Titus 3:8), but here too we are wise to refrain from ascribing any credit to the believer for his or her progress because it is only by God’s enabling Spirit that they are sanctified.

All three of these are true, so then there must be some combination of these factors that explain the varying degrees of speed and efficiency that mark the sanctification process in different Christians.  It is clear that there will be progress in the work of sanctification in the life of every believer, and God has promised to complete the process which He has begun (Phil 1:6).

It appears that God has not only promised to work within Christians to bring about the mutually desired end of complete sanctification, but he has also instituted local communities through which Christians are to engage in diligent efforts towards sanctification together.

Here, we shall turn our attention from the personalized sanctification of the individual to the communal sanctifying properties of the local church.

The London Confession says,

“[T]he Lord Jesus Christ calls out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father (John 10:16; John 12:32), that they may walk before him in all the ways of obedience, which he prescribes to them in his word (Matt. 28:20). Those thus called, he commands to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requires of them in the world (Matt. 18:15-20).”[11]

Therefore, these societies or communities of faith are designed for mutual improvement, building up, or sanctification (Eph 2:19-20).  Paragraph 12 of that same confession, in the section on The Church, goes on to explain that there are privileges, censures, and authoritative instruments that the Christian may enjoy in the life of a Gospel-centered community.

Rather than these communities being an end in themselves or even a rule unto themselves, they are local and communal expressions of mutual submission to the Christ who reigns over all.  Andrew Purvis expounds this view by saying,

“The ministry of the church is, by the Holy Spirit, a sharing in God’s ministry to and for us in, through, and as Jesus Christ.  The task at hand, then, is to focus on the profound interrelationship that must obtain between… those truths and realities about God that the church brings to expression through Christian doctrine… and pastoral care.”[12]

Pastoral care, the shepherding of God’s sheep and caring for Christ’s bride, is the task of “sharing in God’s ministry to and for” Christians.  The church is meant to be a local expression of “truths and realities about God,” which we find clearly revealed in the Scriptures and understand as Christian doctrine.

In less lofty terms, but just as potent, Mark Dever says that a local church is “a community of believers who have become part of the New Covenant in Christ’s blood and, as a result, have covenanted together to help each other run the Christian race with integrity, godliness, and grace.”[13]  The London Confession also has this view of a local church and its membership.

“The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ (Rom. 1:7; 1 Cor. 1:2); and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel (Acts 2:41,42, 5:13,14; 2 Cor. 9:13).”[14]

Church membership, then, is a collective affirmation that Christians in local proximity to one another are attempting to live out in practical ways the reality of their positional possession – holiness. 

They are saints by calling, and they are seeking to live in obedience to Christ by “giving themselves” to one another in mutual submission and love.

While any reasonable understanding of what a church is and what a church does (as described here) would assume that this must be done in community with other believers, it is helpful to allow a dissenting voice to speak in order to demonstrate greater clarity.  In her book, How to be a Christian Without Going to Church, Kelly Bean takes aim at average local church experiences over the last generation or so.  She rightly points out that many local churches are active but not very effective. Whether she measures effectiveness in biblical terms or not is questionable at best, but her assessment may still be true when measured in biblical terms.

Her solution is to opt out of church attendance or involvement altogether, something she calls non-going.  She sees some problems that arise with such a lone ranger mentality, and she suggests, “A collective narrative is important for all.”[15]  The collective narrative she is looking for is exactly what is provided by the Gospel message and the mutually stimulated sanctification that occurs in Gospel-centered communities, through the proclamation of biblical truth and by the power of God’s Holy Spirit.  Yet, this is not something she seems to believe may be found in any communal expression of local Christians.

Bean seems to be unaware that she is describing the creation of a church, albeit an ‘alternative’ one, when she admits, “In many ways, the art of non-going and facilitating alternative Christian communities that offer the support we might need, is still in the works.”[16]  Reinventing Christian communities to offer ‘non-goers’ support so that they may maintain their non-going status sounds about like offering a fish an aquarium so that he may refer to himself as “a fish out of water.”

It is simply inconceivable that a Christian would find sanctification to be something that he or she should pursue outside of a community of believers.  Dever says,

“While our individual walks are crucial, we are impoverished in our personal pursuit of God if we do not avail ourselves of the help that is available through mutually edifying relationships in our covenant Church family” (Heb 10:24-25).[17]

Christians are, therefore, beneficiaries of the communal and covenantal relationship that is only available in a local church.  The local church is, then, both exclusive and active in this participatory endeavor of mutual sanctification and humble submission to Christ.

The exclusivity of a local church comes in the form of membership admission.  It may go without saying (but it never should) that local church membership is for Christians only (Eph 2:19-20).  There is no sense in which an unregenerate man or woman should seek communion among regenerate men and women.

Since regenerate people are diligently pursuing practical righteousness in themselves and in one another, the unregenerate person can have no genuine unity with them.  The very thought of hating his own sin and loving a Lord greater than himself is repugnant to the unregenerate man (Rom 8:5-8).

With this in mind, many local churches have put into place a kind of membership interview for potential church members.  These interviews, in one form or another, involve relationship building and include probing questions in order to discover Gospel clarity and some evidence of the new birth (Jn 3:3; 1 Pet 1:23).  Jonathan Leeman notes what standards he might put into practice in a membership interview when he says,

“Look for the ones who are poor in spirit; who mourn their sin; who aren’t entitled, always insisting on their way, but are meek; who are sick to death of sin and all it’s nonsense and so hunger and thirst for righteousness like it is water.  When you find people like that, make sure they know who Jesus is. Make sure Jesus is the one who fills their impoverished spirit, who has forgiven their sins, who receives their life and worship, and whose righteousness they depend upon and pursuit. When you find such people, tell them to join!”[18]

The exclusive membership of a local church is vital to the active mutual sanctification of its members because only those who have been sanctified by Christ will have any desire to pursue sanctification any further.  The church is to be the nourishing and chastising community that all Christians need in order to grow in sanctification. Mark Dever writes,

“Each local church has a responsibility to judge the life and teaching of its leaders and members, particularly when either compromises the churches witness to the Gospel (Acts 17; 1 Cor 5; 1 Tim 3; 2 Pet 3).”[19]

While judgment and discipline seem to be allergens in contemporary local churches, to avoid such things is to prevent the implementation of the clear and explicit design for the very institution itself.

Liberty, personal and individual freedom, seems to be the untouchable possession of the day.  However, rebellious sinfulness has often been masquerading as Christian liberty.  The London Confession explains:

“They who upon pretense of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction (Rom. 6:1,2), so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our lives (Gal. 5:13; 2 Pet. 2:18, 21).”[20]

Christian liberty is the deliverance from Christian enemies (namely sin and death) so that we might serve the Lord without fear, and so that we might walk in holiness and righteousness before Christ our Sovereign.

Therefore, local church communities are charged with holding one another accountable to the truth of the Gospel and rebuking one another when these clear truths are neglected, denied, or rejected.  In his book on healthy church membership, Thabiti Anyabwile explains,

“Formative discipline refers to how Scripture shapes and molds the Christian as he or she imbibes its teaching and is trained to live for God.”  He goes on to explain another form of discipline, which he calls “corrective.”  He writes, “No one lives in entire life without the need of discipline, whether positive or corrective. So the healthy church member embraces discipline as one means of grace in the Christian life.”[21]

Rather than lamenting accountability, the genuine believer embraces it with gladness because he knows the sinful inclinations of his heart and desires to live in opposition to them.

Fallen humanity is so utterly sinful that unregenerate man is enslaved to sin (Jn 8:34).  This is no longer true of the believer, for the Christian has been set free from bondage to sin and walks in this new freedom (Rom 6:6-7).  Yet, the sinful desires that remain can be detrimental to a believer’s sanctification if left unchecked.

In dealing with what he calls “deadly serious symptoms” of a “lust” or strong sinful desire, John Owen calls for “extraordinary remedies” to combat them.  He explains that the sinner or those around him may notice these symptoms, such as habitual sin or the sinning heart pleading “to be thought in a good state.”  Owen says, “When a lust has remained a long time in the heart, corrupting, festering, and poisoning, it brings the soul into a woeful condition.”[22]

He further writes, “A person who seeks peace on any account and is content to live away from the love of God in this life, so long as it does not mean a final separation, shows that his love for sin exceeds his love for God.”

Owen laments this disposition in the heart of a believing sinner, and he asks, “What is to be expected from such a heart?”[23]  Because this may be an acceptable posture from the perspective of some Christians for a time, it is imperative that others in their community of faith wake them from their sinful slumber and stir their hearts towards right desires as well as godly truth.

Not only should rebellious sinfulness be admonished in the life of the church member for his own sake, it should also be censured for the sake of the entire body.  Martin Bucer writes,

“One mangy sheep soon infects the whole flock. That is why the Lord also commanded so earnestly that evil and wicked people should be removed and driven out from the people of God” (Duet 13, 17).[24]

Bucer notices that the ‘mangy sheep’ may not be a sheep at all; in fact, it may be that the rebellious sinner is a ‘goat’ (Matt 25:32-33), or the problem may be so bad that he rightly be called a ‘wolf’ (Matt 7:15; Acts 20:29).  No matter the condition of the mangy sheep, the flock is at risk, and this is reason enough to act.

The particular action may vary, depending upon the response of the sinning member as he is engaged by other members and/or by his pastor, according to the prescription found in Matthew 18; but should the mangy sheep remain content with his mange, Bucer explains the necessity of his exclusion from the flock.  Bucer writes,

“[I]t is also necessary in order to guard the healthy sheep and feed them in the right way for the carers of souls to exercise the greatest earnestness for the good of the congregation to exclude and keep away from it all those who refuse to listen to the church when they are warned in its name to repent, amend their ways and seek what is good, but instead wish to persist in there disorderly lives, and do not want to do good according to their calling and conduct themselves in obedience to the holy gospel and lead a Christian life, but fall into serious sins and lusts and refuse to repent, or become rebellious and start up gangs and sects.”[25]

Now Bucer goes on to say that the Christian community should prayerfully plead with the excluded sinner, that he would repent from his sin and turn once again to embrace Christ as Lord and Master.  If the sinner should find repentance and confess his error, then he may be restored; “otherwise,” Bucer says, “we are to have nothing to do with them, and they are to be shown with Christian severity how greatly we condemn and abhor their ungodliness.”[26]

While this abhorrence for ungodliness may be too much for some to stomach, no amount of temporal discomfort can compare with the eternal torment that one may suffer under the wrathful hand of God if one has presumed upon the grace of God (Rom 2:24; Heb 2:3-4).

No doubt, this kind of seriousness about sin and about sanctification would be a shock to the system of many local churches.  Pastors and members alike may have a strong distaste for such intentional pursuit of holiness and righteousness.

The pastor who insists on elevating the sanctity of the flock for which he has been named the under-shepherd may realize that his genuine care for sheep has earned him their bitterness and hatred.  The church member who challenges his or her leadership to this kind of care and oversight may discover that there is no genuine care for souls in the heart of his or her leaders.

Dever, noting the difficulty of living in Gospel-centered and sanctifying community this way, reminds his reader, “Don’t give up! Don’t give in to doubt or disillusionment or fear of man! Take a longer view. God’s purposes for all of human history revolve around the local church as the visible, corporate manifestation of His Son, Jesus Christ![27]  This is a lofty task indeed, and God is at work among us.

The message is clear.  All those whom God has justified He has also sanctified, and He continually sanctifies them by the power of His Spirit.  Additionally, God has instituted the Church as the Spirit-empowered community of faith in which sinning Christians may walk in progressively greater degrees of freedom from their sin.

Christian community, then, is the sum and substance of the mortal Christian life.  The believer who tends towards self-righteousness may be humbled; the Christian who tends towards despair may be encouraged; the convert who struggles to break free from remaining inclinations towards sin may be restrained by accountability; the unregenerate pretender may be lovingly exposed and evangelized appropriately; the malevolent wolf may be discovered and expelled; and all of this may and should take place in the average daily life of the local church.

Bucer wrote, “Now, it is not possible for the word and doctrine of God to teach and command anything which is not possible, helpful, good and beneficial.”[28]  Did we ever believe otherwise?  May God grant us grace to love Him and grace to serve Him well!




Anyabwile, Thabiti M. What Is a Healthy Church Member? Wheaton, IL: Crossway Books, 2008.

Bean, Kelly. How to Be a Christian without Going to Church: The Unofficial Guide to Alternative Forms of Christian Community. Grand Rapids, MI: Baker Books, 2014.

Bonar, Horatius. The Everlasting Righteousness, Or, How Shall Man Be Just with God? 1st ed. Carlisle, PA: Banner of Truth Trust, 1993.

Bucer, Martin, and David F. Wright. Concerning the True Care of Souls. Translated by Peter Beale. Edinburgh: Carlisle, PA, 2009.

Dever, Mark, and Paul Alexander. The Deliberate Church: Building Your Ministry on the Gospel. Wheaton, IL: Crossway Books, 2005.

Dever, Mark. What Is a Healthy Church? Wheaton, IL: Crossway Books, 2007.

DeYoung, Kevin, and Greg Gilbert. What Is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission. Wheaton, IL: Crossway, 2011.

ESV: Study Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2007.

Ferguson, Sinclair B. The Christian Life: A Doctrinal Introduction. Edinburgh: Banner of Truth Trust, 1989.

Leeman, Jonathan. Church Membership How the World Knows Who Represents Jesus. Wheaton, IL: Crossway, 2012.

Luther, Martin. The Bondage of the Will. Lafayette, IN: Sovereign Grace Publishers, 2001.

Owen, John. The Mortification of Sin. Edinburgh: Banner of Truth Trust, 2004.

Purves, Andrew. Reconstructing Pastoral Theology: A Christological Foundation. Louisville, KY: Westminster John Knox Press, 2004.

“The Second London Baptist Confession of 1689.” The Second London Baptist Confession of 1689. Accessed October 10, 2014.

[1] Bonar, The Everlasting Righteousness, 179

[2] Ferguson, The Christian Life, 124

[3] The Second London Baptist Confession of 1689, Sanctification, paragraph 1

[4] Bonar, The Everlasting Righteousness, 182-183

[5] Bonar, The Everlasting Righteousness, 175

[6] The Second London Baptist Confession of 1689, Sanctification, paragraph 2 and 3

[7] Luther, Bondage of the Will, 25

[8] The Second London Baptist Confession of 1689, Good works, paragraph 3

[9] DeYoung, The Mission of the Church, 227

[10] Bonar, The Everlasting Righteousness, 202

[11] The Second London Baptist Confession of 1689, The Church, paragraph 5

[12] Purvis, Reconstructing Pastoral Theology, 4

[13] Dever, The Deliberate Church, 110

[14] The Second London Baptist Confession of 1689, The Church, paragraph 6

[15] Bean, How to Be a Christian without Going to Church, 70

[16] Bean, How to Be a Christian without Going to Church, 70

[17] Dever, The Deliberate Church, 111

[18] Leeman, Church Membership, 88

[19] Dever, What is a Healthy Church, 106

[20] The Second London Baptist Confession of 1689, Christian liberty and conscience, paragraph 3

[21] Anyabwile, What is a Healthy Church Member, 76

[22] Owen, The Mortification of Sin, 54-55

[23] Owen, The Mortification of Sin, 57

[24] Bucer, Concerning the True Care of Souls, 183

[25] Bucer, Concerning the True Care of Souls, 184

[26] Bucer, Concerning the True Care of Souls, 185

[27] Dever, The Deliberate Church, 72

[28] Bucer, Concerning the True Care of Souls, 184

The Public Invitation

I recently read a very brief article, titled, “Proper Use of the Public Invitation.” In it, Pastor David Brumbelow affirmed the use of a “Public Invitation,” but I was disappointed to find no explanation of such a thing, nor any defense of it in the article.

Even though Pastor Brumbelow did not present any real argument for his statement, I think I might (at least partially) agree with him. I too believe that there is a proper and good use of a public invitation, but at the end of my Sunday morning services I do not include the kind of invitation Pastor Brumbelow is talking about.

The ‘Traditional’ Public Invitation

In my experience, many Southern Baptists today have a deep connection to a sort of liturgical formula which concludes a Sunday morning service with something called an “invitation.” Oh, I know… most Southern Baptists would not know what “liturgical” means, but we are still a highly liturgical bunch. A church’s liturgy is simply the customary structure of a normal Sunday morning service, or it can also refer to the layout of the annual calendar. And, if Southern Baptists are anything, we are customary.

Most every Southern Baptist church once ended the regular Sunday morning service with an invitation to join the church membership, present one’s self as a candidate for baptism, or become a Christian. After the preacher preached, the congregation would then stand to sing one last song (usually “Just as I am”), and either before the song or during cleverly-placed intervals between verses, the preacher would call sinners to walk down to the front of the room. It was there and then that the pastor would meet with, pray with, and otherwise counsel the responder.

“Altar call” was once the term for this event, and such language makes me shudder as a Protestant. Baptists do not sacrifice anything upon an altar, and there is no such furniture anywhere in our building. Some still use the phrase, but regardless of what you call it, this invitation to walk the aisle and join the preacher at the front of the room is essential in many Southern Baptist churches.

The Not-so-Traditional Roots of the ‘Traditional’ Public Invitation

If you ask the average Southern Baptist where this liturgical method originates, you are likely to get a look of confusion or disdain. “We’ve always done it like this…” is not just a Southern Baptist mentality, but we do seem to have perfected the practical application of it. The ‘traditional’ invitation is how we do evangelism as Southern Baptists.

However, there are roots at the base of this invitation tree, and we can see the growth over time. During the early colonial settlement of North America, there were two “Great Awakenings.” The first (1730s-1740s) was marked by passionate preaching among ministers and heightened piety and holiness among the people. Primarily a revival among the Dutch Reformed, Congregationalists, Presbyterians, Baptists, and some Anglicans, the First Great Awakening included both numerous conversions and extensive life-transformation.

The Second Great Awakening (1790s-1830s) was similar but different from its predecessor. Methodism had been born out of the First Great Awakening (led primarily by the efforts of John Wesley), and this denomination officially employed “camp meetings” and “revival meetings” as its methods of evangelism. A Presbyterian minister, named James McGready (1760–1817), is credited with hosting the first known camp meeting, but Methodists and Baptists adopted the technique and benefited most from it.

At these camp meetings and revivals, Christian ministers (both local pastors and traveling evangelists) would operate according to pragmatic methods, which resulted in the desired response. There was a seat located near the pulpit, called the “anxious bench,” for those who were most worried about their own spiritual well-being. It was also the best place to sit someone who needed to do some time for the sinning they had done the night before. The order of the service was built around the progression from joyful congregational singing, to an emotional message from a preacher, and then to a solemn and direct call for some in attendance to respond by “coming forward.”

The camp meeting and revival services became the standard for anyone who was serious about evangelism, and local Methodist and Baptist churches adapted their Sunday morning worship services accordingly. The liturgy of most Southern Baptist churches is directly tied to the order, progression, and purpose of those para-church evangelistic meetings. Of course, it is also important to note that famous evangelists like D.L. Moody, Billy Sunday, and Billy Graham perfected and popularized this method.

The Biblical Teaching on Conversion

More than the mere practical failures of revivalism, the Bible’s teaching on conversion differs dramatically from the explicit goal of revivalistic pragmatism. While the camp meeting and revival service methods did a fantastic job of attracting a crowd and eliciting a response from many, the passage of time has provided conclusive evidence that the emotion of the moment was not always indicative of real spiritual life.

The Bible teaches that a sinner is spiritually dead, unholy, and rebellious towards the only God who can save him (Eph. 2:1-3; Rom. 3:10-18). When that same sinner is converted (or “saved”), he is made spiritually alive, cleansed of all unrighteousness, and now full of love for the God who has saved him (John 3:3; Eph. 2:4-10; 1 Jn. 3:1-10).

This is no mere emotional response! Certainly, one’s emotions are involved in their experience of conversion; and the Christian’s emotional experience will likely increase as he comes to understand more deeply how God has loved and saved him. But, conversion is an unparalleled transformation that cannot be coerced, or produced, or even rescinded by methods or strategies.

The multitudinous testimonies from those being “saved” on several occasions, the abysmal expectation of absentee church membership, and the inability of many Southern Baptists to understand their own personal responsibility for evangelism have shown us that the kind of emotional revivalism that marks our past is not what we should hope for in our future.

The Proper Use of the Public Invitation

Returning once more to the statement from my fellow pastor, David Brumbelow, let me affirm that I too think there is a proper use of the public invitation. I believe that every biblical example we have of a public invitation to “come to Jesus” (as Pastor Brumbelow put it in his article) is in the context of cross-cultural and/or cross-religion evangelism.

Peter speaking to the Jews from the diaspora (Acts 2:36-41), Peter speaking to his countrymen again from Solomon’s Portico (Acts 3:36-4:4), and Steven rebuking his Jewish brethren right before they stone him to death (Acts 7:51-53) are all examples of a proper public invitation. These are public invitations to people who do not now believe, love, or trust Jesus as Savior. In fact, the crowd’s general hostility towards Jesus and the claims of the preacher are evident in each case (especially so in Steven’s).

Later in Acts, we read about Paul going into the synagogues to invite his countrymen to “come to Jesus” as well (Acts 9:20-25). This is an invitation, like those from Peter and Steven before, to those who are currently hostile towards Christ and His message. These are still members of the same ethnic group, but they are utterly opposed to the Gospel when the public invitation to submit and trust in Christ is given to them.

Later still, Peter crossed the cultural barrier by preaching to Gentiles, at God’s command, inviting them to “come to Jesus” (Acts 10:42-43). Paul preached to Greek Gentiles in the midst of their own philosophical forum (Acts 17:22-31). On both of these occasions, there was a clear evangelistic motive and effort to preach the Gospel to unbelievers.

Time after time, we read about evangelistic efforts and public invitations to trust Jesus as Savior. However, not one of these public invitations is mentioned in the context of a gathering of believers. The worship service of a local church is specifically and definitionally a gathering of Christians; therefore, an invitation to turn from a false religion or sheer unbelief is not appropriate.

Utterly contrary to revivalism, biblical local churches should organize themselves and arrange their services for feeding and equipping those who already believe. Only then will the church be and do what she is biblically ordained to be and do.

After the church remembers who she is, then she may scatter among the world and publically invite others to join her.

I believe there is a proper use of the public invitation. I believe the public invitation should be used much more often today than it is. However, I believe the use of a public invitation on Sunday mornings does more harm than good; and I believe that such a thing is extra-biblical at best, and contra-biblical at worst.

The Church ‘Gathered & Scattered’

One of my favorite churchmen today is a theologian and pastor who speaks in terms of two distinct categories regarding the church’s identity and function. A simple description is: the Church Gathered is who we are and what we do each Sunday morning, and the Church Scattered is who we are and what we do with the rest of our time.

On Sunday mornings, the Church Gathered corporately and communally gathers under the name of Christ. We sing together, we pray together, we sit under the authority of God’s word together, we lament together, and we give together. This is our corporate worship and our corporate gathering in Christ as His people, His body, His church.

In this gathering, our awareness of membership with one another is heightened, our perspective of the communal nature of the church of Jesus Christ is calibrated, and our conjoined submission to and instruction from Christ is enjoyed.

Throughout the week, the Church Scattered serves as bankers, plumbers, homemakers, construction workers, transporters, caregivers, and a host of other things – all in the name of Christ as well. In varying ways, Christians serve Christ and their neighbor through the use of their individual gifts, talents, and resources.

When a Christian serves someone by nobly giving away her time and treasure in the service of another, the recipient may rightly understand that he has been served by “the church” –  the Church Scattered.

The church gathered is a vital institution, and the church scattered is a vital organism. The church gathered is well structured, orderly, and Scripturally defined. The church scattered is intuitive, sometimes seems chaotic, and Scripturally principled.

May God grant us grace to see our incredible need for one another as the Church Gathered, and may He grant us eyes to notice the innumerable opportunities we all have to serve Him and others as the Church Scattered.

Get People to Church?

As a pastor, I regularly receive letters, magazines, and emails about church. Various groups and individuals promote their segment of the action or their philosophy of ministry, which (of course) has led to great success. Success is nearly always measured by crowd size and/or dollar amount, and the uniqueness of the ministry is credited as the reason for great achievement.

We grew from 30 people to 300 in 4 months!”

We raised $300,000 for our project in just a few weeks!”

We are a success because we tapped into people’s desire for… something other than THE GOSPEL!”

These stories are not just irritating; they are infuriating. I am not primarily angered by the foolish and simplistic measurements of success among many evangelicals today, nor is it the incessant desire to get the average church pastor to adopt some new way of doing church. These are both a nuisance, but I am astonished by the utter disdain we church leaders seem to have for the Gospel of Jesus Christ.

A local church pastor thinks to himself, “Gosh, I do wish more people in my town understood and loved the Gospel like I do. How can I get them to hear and believe?”

Then he receives 10 different advertisements about church growth and ministry success, all of them claiming to have discovered the key to reaching people with the Gospel. And all of them come with stories of personal success.

Our water-slide, jungle-gym, and videogame all-in-one entertainment system has spiked children’s ministry by 400%! We are really reaching people with the Gospel now!”

When I first heard about preaching from a glass box suspended by invisible wires from the ceiling, I was skeptical. But our Sunday morning attendance has doubled in 2 weeks! The Gospel is going forth!”

We started theming our worship services about 3 months ago, and everyone really liked ‘Barnyard’ Sunday. I can’t wait for ‘Star Wars’ Sunday… I think it’s right after ‘NFL’ Sunday when we plan to have the game on the projector screen during the slower points of the service.”

At best, that local church pastor leaves the advertisement thinking that something other than the Gospel is the key to reaching people with the Gospel. Maybe he even begins to think, as the ad suggests, that the Gospel is unappreciated because it is irrelevant and ineffective. From this perspective, the Gospel is a problem that must be overcome by the use of some other means.

I want to say this clearly and emphatically…

Only the Gospel will actually transform you, your family, your church, and your town.

Preach the Gospel on Sundays. Listen to the Gospel preached on Sundays. Learn the Gospel story better and better. Think about the Gospel. Talk about the Gospel with others. Learn to apply the implications of the Gospel to fatherhood, motherhood, employee-employer relationships, stewardship, and a host of other aspects of life. Pray according to Gospel realities. Ask more probing questions about the Gospel. And then, then do all of this again next week.

Pastor, you don’t need to become an expert magician to reach your community.

Church, you don’t need to spend $250,000 on that next campus addition to entertain the people in your town.

We all need to know, believe, love, live in light of, and tell others about THE GOSPEL (Click Here for a brief summary of the Gospel).

If we will do that, you may just discover that the Gospel is more powerful and more compelling than you ever imagined.

I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes…” (Rom. 1:16).

“Church” as One Another

Do you think of your church as the building you go into each Sunday morning?

When the Bible speaks of a church, it most often refers to the community of Christ-followers who gather in His name.

In the New Testament, there are nearly sixty unique commands to Christians about how they should behave in a local church family. These commands, directed at Christians in fellowship together, are often called the “one anothers” because the phrase “one another” is in each of them.

Christians would do well to consider their obligation and privilege to participate with one another in a local church. While these communities are imperfect, they are the only context in which God has ordained cultivation and nourishment for His people.

The Apostle Paul’s letter to the Christians in Rome was written with incredible theological precision and insight. After his magnificent treatise on the Gospel of Jesus Christ for all who believe, he concluded his letter by calling Christians to live accordingly.

Romans 15 includes three of the “one another” commands directed at Christians in a local church family.

Live in harmony with one another (Rom. 15:5).

The command is fairly straightforward. Harmony is grounded in the Gospel of Christ, and it is preserved there as well. Church members should never create strife over issues that are less significant than those doctrines associated with (or very near to) the Gospel itself. Harmony in the Gospel is essential, and harmony in everything else is most often a matter of humility and patience.

Welcome one another as Christ welcomed you (Rom. 15:7).

This seems like an odd command. Why would fellow believers need to be commanded to “welcome” one another? Well, the kind of open-handed welcome in mind here is much more significant than an occasional greeting on the way into a church service. Consider what it means that “Christ welcomed you [Christians].” Once the Christian begins to focus on the depth of meaning found there, then what it means for church members to “welcome one another” will come into fuller view. Christ, in the Gospel, welcomed His most rebellious enemy as His brother… This is an exemplary welcome indeed!

Be full of goodness and filled with knowledge, so that you are able to instruct one another (Rom. 15:14).

Whether Christians actually welcome one another and truly live in harmony with one another, most Christians know they should. However, many Christians might be surprised to learn that they are commanded to “instruct” one another as well. In the context of the local church, Christians are meant to form a community of mutual discipleship and growth. Like a mechanic might teach his son to repair and rebuild cars (both by informing and demonstrating), so too every Christian ought to inform and demonstrate genuine Christian discipleship. Christ commanded all who would follow Him to “make disciples” by “baptizing” and “teaching” anyone else who would become a Christ-follower  (Matt. 28:18-20).

These three “one another” commands only begin to form the full landscape of a local church community. The wise Christian will assess his/her current perspective of the local church, make note of any needed adjustments, and commit to participate in a church family as God has designed it.

May God give us all the grace to love Him, the wisdom to know His instruction, and the courage to live accordingly.

What does “Life on Mission” mean?

Christians are notorious for having a vocabulary that sometimes confuses the non-Christian world. Christians may talk about the time they “walked an aisle” or how they “feel led” to do this thing or that thing. As curious or confusing as phrases like these might be to someone who doesn’t know the lingo, there is a term that has become increasingly more popular (and potentially more confusing) in recent times: MISSION.

A Mission is an assigned task to be carried out for a particular purpose. This is certainly in focus when a Christian refers to “missional living” or “life on mission.” However, in Christian circles the term “mission” was once reserved for specific people who crossed ethnic, cultural, linguistic, and/or geographical barriers for the sake of the Gospel.

In other words, mission is what missionaries do. This perspective has changed, and I think this is generally a good thing.

Since mission is no longer attached only to missionaries, it is helpful to define what we actually mean by the term now. In order to help further the conversation and to encourage active participation in the mission, I would like to offer the following as a brief introduction to the terms, phrases, and concepts that now set the parameters of the wide discussion about MISSION.


The Father’s Mission: Mission, in its broadest sense, encompasses all that the triune God is and has been doing in the world to bring about His intended purpose of creating a people for Himself and for His glory. From Genesis 3:15, God has been revealing His mission and displaying His glory in the rescue of sinners by the means of a Savior who is both God and man (King of glory and ‘offspring of woman’). This mission culminates in the eternal glory of the new heavens and new earth, addressed in Revelation 21-22. John wrote, “I saw a new heaven and a new earth… And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Rev. 21:1–2). The intimate and glorious relationship between God and man is restored through the outwork of God’s mission in real human history.

Christ’s Mission: Mission, in another sense, focuses upon Christ’s person and work in redeeming sinners. Of course, as I stated above, God’s mission to redeem sinners did not begin with the miraculous conception of Jesus in Mary’s womb. And yet, the focal point of Christ’s person and work in human history is the apex of God’s missional work on earth (Col. 1:21-22). Jesus Christ is the supreme Prophet (revealing God’s majestic character and holy nature), He is the perfect Priest (mediating peace between God and man), and He is the most gracious King (providing benevolent authority and making perfect provision for His people). As Prophet, Priest, and King, Christ’s mission put human flesh upon the mission of the triune God; and Christ continues to operate in this three-fold office in His mission to redeem sinners to the glory of God (Jn. 6:38-40; cf. Heb. 8:1-2; Col. 3:1-4).

The Spirit’s Mission: Mission, in still another sense, focuses upon the Holy Spirit’s work of applying the work of Christ, as well as completing the mission of the Father. The word or message of God is proclaimed in the world, and it is the Spirit of God who applies that word to sinful humans (Eph. 1:13, cf. Jn. 3:3). The Holy Spirit makes dead sinners live, and brings them into the universal (spiritual) body of Christ (Eph. 2:1-10; cf. 1 Cor. 12:13). Initiation into the body of Christ is not the end of Christian living, it is the beginning; and the Holy Spirit continually sanctifies the Christian (shapes him/her into the likeness of Christ’s character) throughout his/her mortal life (1 Cor. 6:11). This process of progressive sanctification is perfectly complete when the Christian enters into the glorious life to come (1 Thess. 5:23; cf. Rom. 8:29-30).

The Christian’s Mission: Mission, in relationship to the the individual Christian and the collection of all Christ’s disciples on earth, refers to the involvement of Christ’s followers in the mission of God. This concept is quite broad, and the term “mission” (as applied in this sense) may include a whole host of things (anything that embodies the concept of “lights in the world” [Phil. 2:15]). However, it is important to note that all of the things that may be included under the heading of “Christian Mission” must necessarily be accompanied by the qualifying mark of Gospel motivation and proclamation.

The Christian’s Mission is not primarily to make a better world, but to engage the world for the sake of the Gospel and the glory of Christ.

As the Gospel motivates Christian engagement with the world, so too should that engagement produce positive results in the world. But when the positive results are the main goal, then the Gospel loses its primacy and the mission is no longer Christian, and, therefore, no longer participation in God’s Mission.


This term is probably most familiar to those who have been involved in Christian community for some time. “Missions” has been used, nearly exclusively, to refer to short and longterm missionary engagement across ethnic, cultural, linguistic, and/or geographical barriers. Professional missionaries (those who are financially supported by others and sent for Gospel engagement) and average churchgoers have been involved in missions for a long time now. Missionary families and individuals have relocated for significant periods of time in order to make a Gospel impact on a certain people group. Average families and individuals have left home for short periods of time in order to support and compliment the efforts of missionaries.

In more recent years, this term has also gained a new usage for geographically localized Gospel engagement as well. Local Missions efforts may be distinguished from the Global Missions strategy, but it has been helpful (in my opinion) to understand these two as significantly related. Therefore, it may be helpful to define “missions” as any Christian effort to engage a people group, for the purposes of Gospel proclamation and instruction, that is culturally or linguistically distinct from the active Christian effort.


Like the term above, the phrases “Missional Living” and “Life on Mission” are applied in a very broad way in Christian circles today. The differentiating element of these phrases from the term above (missions) is the reality that all Christians everywhere are intended to live as “missionaries” in the world. Too long, Christians have comfortably left the job of evangelism and disciple-making to “professionals.” Pastors, missionaries, and evangelists have been commissioned by local churches, and many of the Christians who have commissioned them have imagined that their part of the missional task is complete.

And yet, in recent years many Christian have come to realize that they too are responsible for making disciples. This rediscovery of biblical truth, commonly understood among Christ’s followers at various points of human history, has sent rippling effects throughout the Christian communities in America. Christian moms and dads are realizing their responsibility to disciple their children. Christian young people are grasping their obligation to evangelize their schoolmates. Christian employees are taking the initiative to engage their coworkers on spiritual and biblical matters. Christian business owners are looking for ways to sow Gospel seeds into to those under their influence. Christian families are opening their homes and lives to their non-Christian neighbors in order to make opportunities for Gospel conversations. All of this, and more, is Life on Mission.

Missional Living (1) the understanding that Christ has commissioned all Christians to be about the task of disciple-making, and (2) intentional and active participating in that task.


These definitions are not authoritative, but I believe they are accurate and helpful to those who participate in any conversation about mission. The most important takeaway from this article, however, is not what terms we use or how we use them. Rather, if you are a Christian, you must ask yourself, “Am I a participant in the mission of God?”

May God cause every Christian to be ignited by a passion to participate and live Life on Mission, for the sake of the Gospel and the glory of Christ.


How are you living a life on mission? I’d love to hear from you in the comment section.

Coalescing Churches and Missionaries

The Church – the universal body of Christ – is a unique institution made up of people rather than materials or mechanisms. Established and sustained by God Himself, the Church acts most like she should when she fulfills the role for which she has been created. The oft-quoted passage at the end of Matthew’s gospel contains the commission of the Church – her purposeful assignment and the promise of her providential Lord. In Matthew 28:18-20 Jesus says to His disciples,

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Mark Dever (commenting on this very passage) says, “Jesus’ command to go ‘to the ends of the earth’ [or ‘all nations’] reminds believers that Christ is Lord over all, that he loves all, and that he will call all to account on the great day. Therefore, Christians today have a responsibility to take the gospel around the world.” Dever also understands that congregations (local expressions of the universal Church) are bearers of this same responsibility, because congregations are made up of individual Christians. “Christians together can pool wisdom, experience, financial support, prayers, and callings and direct them all to the common purpose of making God’s name great among the nations…” Dever leaves no room for individual Christians or assembled groups of the same to remain unengaged from this Great Commission when he says, “Witnessing the glory of God proclaimed around the globe in the hearts of all his people should be an end and purpose for every local church.”[1]

Involvement in this intentional activity is no peripheral matter for any local church, and many congregations have been purposefully working at it for a long time. However, recent research and contemporary conversations are revealing that a disconnect may have developed over time between the two prongs that have formed the spearhead of this Christian commission. Local churches in America seem to have been allowed to understand missions as something that is done over there – anywhere but here – by someone called a missionary. Many local churches support “missions efforts” with their financial backing, giving a portion of their budget to some kind of cooperative program that distributes funds to local and international missionaries. Sometimes local churches may even call a special prayer meetings with a “missions” emphasis, but taking ownership of particular missional efforts appears to be lacking at best. In addition, the perceived distance between missions and local church ministry has permitted most American Christians to remain personally unengaged from the Great Commission. This is a tragedy.

What is worse is that missionaries, having such a strong commitment to go and tell, are continuing to do so without an essential and healthy attachment to a local church or churches. “The problem is that there are now missionaries all over the world with virtually no connection to local churches to love and care for them, shepherd them, and join them on mission.” To compound the loss, “there are also local churches full of laypeople talking about being ‘missional’ without the benefit of learning from those who are actively crossing cultures with the Gospel. They are talking about mission without the input of missionaries (emphasis added).”[2] If one is to understand what it is to be missional, it is imperative that one understands what it is to be a missionary.

Ed Stetzer helpfully defines the term “missional” in his standard-setting work on the subject of “missional churches.” He says, “Missional means actually doing mission… adopting the posture of a missionary, learning and adapting to the culture around you while remaining biblically sound.”[3] With this definition in mind, it is helpful to consider that missional living may only realized in the local church context as missionaries and their efforts are appropriately known and celebrated in the local church.

The bringing together of missionaries and the local church is a combination that regains the benefits of the multi-membered body of Christ. If the missionary is the extended arm of the local church, then the local church is the core, which lends stability, resources, and strength to the missionary. Just as the arm needs the core to function properly, so the core needs the exercise, reach, and functionality of the arm in order to remain healthy. There are many more aspects of local church ministry that may not include a direct relationship to missionary efforts, but all of what the local church is and does should center around the idea of living missionally in light of the Gospel of Jesus Christ – both in the context of its own community and in the world at large. These two distinct branches of missional engagement (missionaries and the local church) are so intertwined that each compliments the other in multiple ways, particularly when they are both functioning healthily.

The pervading goal of the missionary is the same as the local church, namely the Great Commission – make disciples, baptize them, and teach submission to Christ to the glory of His great name. If this directive is embraced and acted upon, the result will inevitably be a plurality of baptized disciples who will be life-long learners who grow in their submission to Christ. This plurality of Christians, if the missionary is properly focused on the task, will be formed into a local church themselves. “The result of [the missionary’s] work should be biblical, local, independent churches that reflect the soil in which they are planted.”[4]  Therefore, the missionary is most effective when he is planting local churches with those baptized disciples who have benefitted from his proclamation of the Gospel.

These locally planted churches will be better churches if they resemble the same kind of local church(es) that have cultivated a quality relationship with the missionary who facilitated their own rooting and grounding. If missionaries and local churches work in tandem (as it seems they were designed to do), then the cycle will simply continue. Aubrey Malphurs says of church planting and its ultimate goal,

“We are not to start just any kind of church; they should be Great Commission churches. These are churches that take most seriously Jesus’s command to make disciples! Making disciples begins with evangelism and continues with edification or the building up of the saints in the faith with the ultimate goal of their attaining spiritual maturity (Col. 1:28–29; Heb. 5:11–6:1).”[5]

Malphurs’ statement brings us back to the beginning; the Church acts most like she should when she fulfills the role for which she has been created. The goal of newly planted church is the same as the missionary, and it is the same as the established local church congregation. When the established local church is healthy, she will serve her role well as a support structure for the missionary and a model for the church plants that (by God’s grace) result from his efforts. When the missionary is healthy, he will serve his role well as an evangelist and facilitator for the eventual indigenous church plant(s) as well as a motivation and inspiration for the congregants who support him. When the indigenous church plant is healthy, she will repeat the cycle with new missionaries and fresh groups of newly converted Christians.

There are so many benefits to this relationship that a brief work such as this cannot explore them all. Suffice it to say that the coalescing of churches and missionaries is a recipe for enjoying vibrant, Great Commission assemblies of vigorous, missional disciples of Christ – both locally and globally.


[1]Dever, Mark. The Church: The Gospel Made Visible. Nashville, TN: B&H Academic, 2012.

[2]Crider, Caleb, Larry McCrary, Rodney Calfee, and Wade Stephens. Tradecraft: For the Church on Mission. Portland, OR: Urban Loft Publishers, 2013.

[3]Stetzer, Ed. Planting Missional Churches. Nashville, TN: Broadman & Holman, 2006.

[4]Crider, Caleb, Larry McCrary, Rodney Calfee, and Wade Stephens. Tradecraft: For the Church on Mission. Portland, OR: Urban Loft Publishers, 2013.

[5]Malphurs, Aubrey. The Nuts and Bolts of Church Planting: A Guide for Starting Any Kind of Church. Grand Rapids, MI: Baker Books, 2011.

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