Pride has been called the origin of all sins. If that is so, humility is the answer for all sins. It begins with humility before God and leads to humility before others in our relationships. And the surprising fruit is the grace He gives as He blesses a marriage. 

Anniversary While in Quarantine
Jennifer and I are three days away from finishing our 14-day quarantine in Phnom Penh, Cambodia. We have returned to the field amidst the COVID-19 epidemic. Today marks our 25th wedding anniversary, so we celebrate stuck in a hotel under heavy restrictions. Don’t worry—we often celebrate at a later time when circumstances crunch The Day. But being stuck has allowed time for musing, reflecting on what grace has brought us through twenty-five years, still so grateful to be sharing life together.
I have been married to Jennifer for more than half of my life now, two years more to be exact. It is hard to imagine life without her. If the Lord were to take her home before me, it would be extremely difficult.  We have learned so much about helping each other in daily joys and trials that our lives are now interconnected in a thousand ways.
But no marriage is perfect. That is impossible because each of us are sinners. Being in Christ and having God’s Word, His Spirit, and His Church should make a tremendous difference in our lives and marriages. But even if both husband and wife are godly believers growing and changing, there will still be conflict and difficulties at times. We may be saved sinners being sanctified, but we are sinners still.
Why the Conflict?
Why is it that some Christian homes with both husband and wife genuinely born-again believers still have poor marriages? Why does conflict and strife still dominate many Christian homes? How could it possibly be that Christians could defy God’s will for marriage and get divorced?
If we were to try to explain the difference between a godly Christian marriage and a failing or failed Christian marriage, what would that difference be? If we tried to “boil it down” to the most basic difference between them, what would that basic difference be?
What Saith the Scriptures?
The Scriptures don’t give us a statement that says, “The golden key to success in marriage is this one word or principle”. We do have lots of statements about marriage to draw on, however:

Believers are to leave their parents and cleave to one another as the most important person in life, to become “one flesh” (Gen. 2:24).
We are to view our marriage commitment as a covenant made in the eyes of God, one that He takes very seriously. God hates divorce (Mal. 2:13-16)!

Read More

Presbyterian Church in America (PCA) pastors Dominic Aquila and Fred Greco sat down in early September 2021 to discuss overtures 23 & 37 which are related to the Revoice/SSA officer controversies. They explained the background to them, answered questions posed about them, and clarified why these amendments should be passed.
Watch the video here.

The Intent of the BCO Amendments

BCO 16-4 Deals with Standards for Ordination for Church Officers.
BCO 21-4 and 24-1 Deal with Standards for Examinations For Church Officers.
There amendments do not deal with communicant members, their views and their membership in the church.
The General Assembly approved the wording on Overture 23 (which is the wording for BCO 16-4) by a vote of 77%. The vote for Overture 37 (the wording for BCO 21-4 and 24-1) was approved by a vote of 62%.
These BCO amendments add specific wording because of current issues in the culture that require clearer definitions of qualities like “above approach,” “a good reputation,” and “respected.” It is the nature of the development of creeds, confessions and internal church orders, that clarifying wordings may be added to affirmations in light of current issues.

The Proposed Amendments to the PCA’s Book of Church Order as approved by the PCA General Assembly

BCO 16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either (1) by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or (2) by denying the reality and hope of progressive sanctification, or (3) by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. The candidate must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, Presbyteries are encouraged to appoint a committee to conduct detailed examinations of these matters and to give prayerful support to candidates.
BCO 24-1. In the examination of each nominee’s personal character, the Session shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. Each nominee must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending upon this work of grace to make progress over sin (Psalm 103:2-5; Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of church office, Sessions are encouraged to appoint a committee to conduct detailed examinations into these matters and to give prayerful support to nominees.

Reasons to Vote in Favor of Approving These Amendments
The focus is on church officers with an emphasis on their developing a Christlike character. The amendments recognize that it is possible for a man’s character to undermine or contradict the focus on Christlikeness in a number of ways, which may become hinderances to being qualified as a church officer, EITHER

By denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction); or
By denying the reality and hope of progressive sanctification; or
By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions

Why Are These Statements Important?
“By denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction).”

The Westminster Standards teach the all-encompassing reality of the Fall and its effects on all mankind (WCF 6). Sin affects our total being such that we are dead in sin, and wholly defiled in all parts and faculties of soul and body and inclined to all evil.
WCF 6.5 states, “This corruption of nature, during this life, does remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.” No professing believer is perfect in this life and because it is possible for remaining sin to prevail in a professing believer’s life, church courts should examine men for church office carefully in life as well as in doctrine.

“By denying the reality and hope of progressive sanctification.”

WCF 13.2 states, “This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; where arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.”
Since professing believers are not perfect, the Scripture teaches and the Standards affirm, that their growth in grace is progressive. Those being considered for church office should demonstrate a maturity of life by a regular pattern of growth in Christlikeness. Even the most mature church officer continues to progress regularly in his sanctification and maturity in his life and faith.

“By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions.”

WCF 13.3 states, “In which war, although the remaining corruption, for a time, may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.”
Professing believers are incapable by their own strength to overcome the effects of remaining sin; they must depend on the sanctifying work of the Holy Spirit to put to death the works of the flesh and by the Spirit put on the character of Christ. Church courts are to examine candidates for church office to inquire into how they put off the old and put on the new by the sanctifying work of the Holy Spirit.
Professing believers can say, “I was once a sinner struggling with—-, but Christ washed me. Some corruption remains, but the Spirit enables me to put it off the old and to put on its Christlike opposite.” If this is our true understanding for all professing believers, it is just as true for church officers.

The Amendments Will Guide Church Courts
These amendments are beneficial to guide church courts in their duty to examine church officers with respect to their Christian character. These amendments provide the following:

Amplify the Scriptural requirements for church office found in many passages, such as in 1 Timothy 3 and Titus 1.
Encourage courts to be diligent in examining both theological views as well as character. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (I Tim 4:16). “Keep watch over yourselves and of all the flock of which the Holy Spirit has made you overseers” (Acts 20:28).
Encourage courts to ask appropriate questions on a variety of areas: such as, marital issues, child abuse, racism, sexual purity, use of time, friendships, and financial management.
Use the language of “reputation,” which is in line with the Pauline language, and touches on qualifications such as to be “respected” (1 Tim 3:2), “well thought of by outsiders” (1 Tim 3:7), and “above reproach” (Titus 1:7).
Apply our biblical understanding of our theology and practice to church officers.
Define general moral thinking and behavior specifically to reflect and apply current realities facing the church.
Understand and apply the teachings of the Westminster Standards, especially as delineated in Larger Catechism questions 138 (What are the duties required in the seventh commandments?) and 139 (What are the sins forbidden in the seventh commandment?).

While the debate on questions about biblical sexual ethics gave rise to these amendments, the intent and content of the amendments cover the whole spectrum of character qualities for church officers.
As one outside observer noted: Seen in the context of the 2,000-year history of the church, the PCA’s deliberations were hardly revolutionary. But in 2021 cultural revolutionary America, the language commissioners proposed be added to the PCA’s Book of Church Order ring with Christian bravery before a hostile world:
Those who profess an identity (such as, but not limited to, “gay Christian,” “same-sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires . . . or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office. 
Watch the video here.

When we sing together as a church, we are not just aligning ourselves with each other, or with the created order as a whole. We are aligning it with the One who sings loud songs of exultation over his children, and who finished the Last Supper by singing a hymn with his friends.

Singing unites body and soul.
“My lips will shout for joy, when I sing praises to you; my soul also, which you have redeemed” (Ps. 71:23). It is wonderful to “make melody in your hearts,” rejoicing before the Lord in our innermost being, but singing aligns the body—the tongue, the throat, the chest, the diaphragm, the breath in the lungs, and the vibrations in the thorax—with the rejoicing in the soul, and by doing so reinforces it. By making a decision to sing with our bodies, we can lift our spirits and increase our joy (in part because God, by his grace, has created human beings to release endorphins and oxytocin when we sing). Body and soul are brought together as we praise: “my heart and flesh sing for joy to the living God” (Ps. 84:2).
Here are four ways singing unites.
1. Singing unites individuals with other believers.
Jennie Pollock made this point last month: songs unite us to one another, whether we are in church or at a football match, and reach the parts that other beers do not reach. Psychologists could talk for hours about how songs function as a “hive switch,” turning us from self-absorbed individuals into a self-denying collective. But it is obvious from the way music works: if multiple people talk at once, the meaning of each individual is lost, whereas if multiple people sing at once (and especially when they sing in harmony) the meaning of each individual line is heightened and strengthened by being united with others. It is a glorious picture of what the church is intended to be, and especially so when we remember that if we sing from (say) the Psalter, we are united with the dead as well as the living.
2. Singing unites humans with other living creatures.
The first noise you heard when you woke up this morning, if it wasn’t a vehicle or a small child, was probably the dawn chorus. Creation sings. It always has.
Read More

Written by T. M. Suffield |
Sunday, September 12, 2021
He spat on the ground and made mud. Since Jesus frequently heals with a word or a touch it seems oddly specific, and convoluted, to mix spit and dust and then send the man to a specific pool. How strange. While John’s narrative and the theological points he wants to make carry on despite how Jesus accomplished the man’s healing, it always makes me sit up and start to think.  It’s possible its just a detail, “because that’s how it happened” that has no further import, but the Bible never works like that.

John wants us to see Jesus as the light that brings sight to dead eyes, physically and spiritually. To compare the arrogant Pharisees who condemn Jesus for healing on the Sabbath to the blind man who confesses that he does not know who Jesus is, but he must be from God. To compare the physical healing to the spiritual healing as Jesus forgives the blind man when they later meet after revealing himself as Daniel’s ‘Son of Man’, the divine Messiah coming to rescue and rule.
It’s majestic, with sweeping theological themes I’ve barely touched written lightly across the story. It’s not difficult to dive deeply in many directions—the Bible is usually like that, but John wears it more obviously than the other gospel writers. I always get caught on one detail though:
Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.
John 9:6–7
He spat on the ground and made mud. Since Jesus frequently heals with a word or a touch it seems oddly specific, and convoluted, to mix spit and dust and then send the man to a specific pool. How strange. While John’s narrative and the theological points he wants to make carry on despite how Jesus accomplished the man’s healing, it always makes me sit up and start to think.  It’s possible its just a detail, ‘because that’s how it happened’ that has no further import, but the Bible never works like that.
Here are some initial reflections on what we can speculate was going on:
Dust
He takes dust, the material the God uses to affect the curse against humanity, that cannot enter Holy ground (hence all the foot-washing and shoe removing) and works healing with it. Jesus has been asked whether the man sinned to be born blind, he’s already answered (no), but then picks up the stuff of the curse to make his point clearer. Jesus takes the material that speaks the curse to us to use it to bring new life. He has declared himself the seed of the woman. (Genesis 2-3)
Read More

You may be faced with something that is valid to do, and nobody is saying you can’t do it, but it will take you away from other things you are expected to do. It isn’t appropriate to say yes to something, that is fine of itself, that will lead you away from things that you are supposed to prioritise.

As a pastor, I frequently get asked to do lots of things. Many of them seem worthy things to be doing, though a fair amount probably aren’t. Nobody has enough time to do everything and at some point the questions must be asked, ‘what do I do?’ and ‘to what do I say no?’ I think there are some reasonable questions we can ask to help us discern the answer.
Does Jesus expect me to do this?
The first question we should be asking is this: does Jesus demand this of me? If Jesus calls us to do whatever it is, we have no business deciding not to do it. If Jesus tells me categorically not to do whatever the thing is, then I shouldn’t be thinking about doing it. We can rule some things specifically in or out like this.
But, of course, most apparently worthy things to do don’t fall into this sort of territory. The Bible may not specifically tell us not to do it. That is, Jesus doesn’t expect me to do it necessarily. But nor does he tell me not to do it, making it something I am free to do if it seems sensible. But this question is still helpful because if Jesus doesn’t expect me to do this thing, then I am at liberty to say that I won’t do it. After all, you don’t have to say ‘yes’ just because someone asks.
Does my church expect me to do this?
Jonathan Leeman recently said, ‘Just as the Bible establishes the government of your nation as your highest authority on earth when it comes to your citizenship in that nation, so the Bible establishes the local church as your highest authority on earth when it comes to your discipleship to Christ and your citizenship in Christ’s present and promised nation.’ Just as that is true for church members, it is true for pastors too; church elders are answerable to their churches. If your church expects you to be doing something – especially if you agreed to be doing it when you were appointed – then chances are you should be doing it. If your church are deeply uncomfortable with you doing something, chances are you should think seriously about not doing it.
Read More

God calls on us to refrain from participating in those activities which are not in themselves sinful, but will inevitably distract us from the purpose of the day (WSC Q.60). Only once we realize that God’s calling us away from doing our own pleasure is in the interest of calling us to the higher pleasure of communion with him will we begin to see the Sabbath as among God’s chiefest blessings and not an unwelcome burden.

When I first learned of the ongoing obligation to keep the Sabbath day holy, it felt like a bucket of ice water being dumped over my head— I was shocked and gasping for answers. “How could I have missed this for so long? What do I do now? What do you mean I’m not allowed to do x, y, or z?” My experience is not unique. As a pastor, I have had countless conversations regarding the 4th commandment and been asked questions in the same vein as my own. It is that third question, “Why can’t I?,” that I have had to think through carefully and ask God for wisdom to respond in such a way that it will help the inquirer to call the Sabbath a delight.
The question itself, “Why am I not allowed to do x, y, or z?” betrays an exclusively privative view of the Sabbath day. The individual is fixating upon the relatively few things to which God says “no” and in so doing misses the many things to which God says “yes.” When Scripture speaks of the Sabbath, it presents it in an overwhelmingly positive light, as a divinely appointed means through which true and lasting rest and satisfaction are communicated. It is toward this positive end that we need to direct our conversations regarding the Sabbath if we hope to convince our brothers and sisters to love it and observe it as Scripture commands. Persuasion is to be preferred over coercion.
I like to illustrate this positive attitude toward the Sabbath using my own honeymoon as an example. When my wife and I married 8 years ago, we went on a nine-day Caribbean cruise for our honeymoon. These floating cities come standard with all manner of creature comforts (pools, theaters, all you-can-eat buffets), save two— no internet connection and no cell reception. However, despite not being able to scroll through my Facebook feed, respond to emails, or check sports scores, I was not complaining in the slightest because what I was able do was far more satisfying than what I was not able to do. The focus of my honeymoon was my wife and I drawing closer together as one, not all the things that we left behind in order to do so. Because my focus was all on her, all else naturally faded into the background.
Read More

Keith Hamilton is a 69-year-old member of our local church. After church on Sunday, we made plans to meet up in the next few days to discuss life and Scripture. A couple of nights earlier he sent a text asking, “What are some big topics or needs you’d like to discuss on Wednesday morning?” I took about a day to think about it and responded, “Fatherhood and unity are always good topics.” We settled on fatherhood and made arrangements to meet at The Hub, a favorite local coffee shop, at 7 a.m.
On that Wednesday morning we were greeted by the familiar smoky smell of freshly roasted coffee. We ordered our java, grabbed a hearty breakfast, and sat at a table next to the window. The air conditioning was chilly and the ambient music particularly upbeat. I grabbed my pocket-sized leather notebook, my favorite Pilot G-2 .05 ink pen, and my Bible to learn from this missionary and father of three. We opened with a word of prayer before digging into our breakfast.
After some brief small talk, Keith opened up his iPad, propped it up on a neat little tablet stand, and shifted the screen so I could see it. He had prepared a page of Scripture notes for us to discuss. The notes were focused around two simple and familiar passages. Though I knew them by heart, I wasn’t prepared for how impactful these verses would be that morning. Keith said, “The first two passages that came to mind for the topic of fatherhood were Ephesians 6:4 and Colossians 3:21. Here are some of the word study notes I came up with. Sorry I didn’t quite have time to get to the application points yet.”
At that moment, I was astonished that Mr. Hamilton, a man who also teaches Bible classes online, took time out of his busy schedule, full of responsibilities, to prepare a Bible study to help me grow as a father. He didn’t opt for his own opinions. He also didn’t choose a good book from his shelf. Instead, he humbly opened God’s Word to help me. Keith modeled the discipleship I have so earnestly desired.
A Lesson in Failure and Success
In contrast to the brisk air in the room, my time with Keith was warm. Though I’d read and preached those fatherhood passages numerous times, they were a fresh and welcome word from this seasoned saint. He weaved his own stories of successes, failures, and lessons learned from his own experience of fatherhood on the mission field, the times when ministry and work separated him from his family. He didn’t mince words either. I listened as Keith said, “In that season, I failed.” He didn’t dress his failures with excuses about his calling or the necessary sacrifices he needed to make for the cause of the gospel. He was honest. Painfully honest. I needed to hear that.
He shared specific memories from the early 90s when his kids, like me, were just toddlers running around.
Read More

The very thought of life apart from Christ’s cross stirs fear, terror, and awe. Since God is love, he took our sins upon his son, thereby immediately removing them from us as far as the east is from the west. While we fear God because of who he is, we need never fear his approach because his wrath and anger toward us have been turned aside at Calvary.

I was still in my teens, but I vividly remember the preacher’s words. “When the Bible speaks of the fear of the Lord, it doesn’t mean to be afraid of God, but to respect him. We must never be afraid of God because he loves us.” The preacher had a point and there was palpable relief felt in the congregation upon his declaration. It sounded like God’s love somehow canceled out any fear of God which might trouble us.
But I continued to wonder, how does the softening of fear into “respect” square with the well-known verse in Proverbs 1:7, “the fear of the Lord is the beginning of knowledge, something which fools despise”? The question remained. What does it mean to “fear the Lord” especially when failing to fear the Lord is to be a fool who lacks knowledge?
I figured I would settle the critical point by doing a bit of research (one of my very first efforts at biblical studies). A commentary on Proverbs told me that the “fear” (yirāh) of the Lord means exactly what I thought it did–to be afraid, terrified, or in awe. There was no justification for understanding “fear” as mere respect, however important it was not to overlook God’s love for sinners. I discovered the word “fear” appears frequently throughout the Old Testament, often connected to wisdom as its source. Wisdom, in turn, is found in knowing who God is–witnessing his awesome power, coming to grips with his holy and righteous judgments, as well as understanding that God brings all things unto the ends for which he has appointed them. In this sense, the fear of the Lord is the beginning of wisdom. That is what the author of Proverbs was getting at. Fools, on the other hand, ignore God who reveals himself as a “consuming fire” through his word and in his deeds (Hebrews 12:29). If wisdom arises from fear of the Lord, the height of foolishness is to pretend that God who is all-powerful, holy, and sovereign, does not reveal himself and grant us wisdom.
The fear of God is not a mere abstract theological speculation resulting from observing natural phenomenal like lightening or earthquakes. From the time of Abraham until Israel’s Exodus from Egypt and the Conquest of Canaan, God’s people repeatedly witnessed God’s presence with them through his supernatural power over nature. This is especially the case in the way in which God brings judgment upon his enemies–the fate of the elite Egyptian chariot units in the waters of the Red Sea comes to mind. The people of Israel also witnessed God’s awesome presence with his people as they made their way from Egypt into the promised land of Canaan (i.e., the pillar of fire by night and the cloud by day). Joshua recounts how the people of Jericho were terrified once they became aware that YHWH was leading his people (Israel) toward them (Joshua 2:10-11). YHWH is to be feared because of who he is.
But how do we resolve the apparent discrepancy between a God who is to be feared, and one whom the Scriptures also tell us “is love” (1 John 4:8)? What the preacher of my childhood completely missed was the fact that we need not weaken the force of the biblical affirmation that God is to be feared in order to preserve the fact that God is love. There is a biblical way to solve the conundrum which preserves both biblical points–God is to be feared and he is love. The solution is a proper understanding of the biblical covenants and a bloody cross.
God is to be feared because we have all rebelled against him. We are all guilty before him because of our sins–guilt for Adam’s sin imputed to us, as well as guilty for our actual sins (Genesis 3). After our first parents sinned in Eden, they were terrified by YHWH’s approach. The reason for their terror? God is perfectly and absolutely holy. Adam and Eve were once innocent. But the guilty rebels were soon cast from Eden, unable to enjoy God’s presence and terrified of his wrath. From that moment until now, God is to be feared, because he is holy, we are sinners, and all human sin must be punished.
Read More

By meditating on His word, I can, with the Holy Spirit’s help, turn a simple everyday task of holding a baby into a sanctifying time of spiritual strengthening. You might not have time to do a full inductive Bible study every hour of your day. But I am certain if you committed yourself to meditating on Scripture, you could find time throughout your schedule to think over a precious truth or promise or command from God.

Lately, I have spent a large portion of my days and nights holding a baby. The question I have asked myself during these extended periods of holding him is “how can I redeem this time for spiritual good? Is there anything spiritually profitable I can do while holding my baby?”
The past couple weeks, I have found 6 different answers to these questions. While certainly non-exhaustive, these 6 things have helped me focus my mind on the Lord as I have been walking, standing, or sitting with a baby in my arms. What is the goal of all this? Redeeming the time in accordance to what God says:
Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil.
Ephesians 5:15-16, ESV emphasis added
Even if you don’t find yourself holding a baby, no doubt you have free moments throughout the day. These free moments may be short, but they are opportunities to invest in your soul and in your relationship with the Lord. Here are some ways to spend those moments.
1. Pray
Before having a baby, I often asked the Lord to give me more time to pray throughout the day. He certainly answered that request by giving me a son. The first couple sleepless nights in the hospital I sat holding my son in the dark and the silence-alone except for me, my son, and the Lord. I will never forget the sweet times of prayer in the hospital holding a baby I cared so much about and who I wanted to know Christ one day.
This taught me an important lesson:

You don’t have to wait around for an opportunity to pray. You can do it now.

Communion with the Lord is made possible through Christ and that communion is possible at any moment. The key is to take the times of silence God gives you to turn our attention back to Him. Holding a baby is one of those opportunities, but so is a host of other life circumstances. Next time you find yourself having a free moment, keep your phone off. Don’t turn on music or flip on the television. Dedicate those fleeting calm moments to pray to the God who made you, knows you, and loves you.
2. Read
If I am holding my son and he is asleep, I most likely have one hand free. That means I can hold a Christian book or, better yet, the Bible. I normally can get through a chapter or two of Scripture or a couple sections of a book before my son wakes up. I personally don’t care for audio books or e-readers, but I imagine both of these are even more accessible while holding a baby.
A consistent diet of Biblical truth is what you and I need to grow. Like the Psalmist in Psalm 119, you should be longing for God’s word. This longing will manifest itself in picking up the Bible or a book on the Bible any chance you get.
Read More

We are by nature a transactional people.  It is in our DNA.  There is a cost, therefore there must be a benefit.  If there is no discernible, tangible, and directly correlated benefit then there is a problem. 

Inescapable images on the news and the ramifications of them have given us all reason to think. The last few days I have had a thought heavy on my mind. What do you do when you can’t make sense of  a season in your life? Your sacrifices are met with empty harvests and brass heavens?  What do you do with a promise and only a 40-year hike to show for it? I think the question of “what it was worth” stems from who we are as a people.  We are by nature a transactional people.  It is in our DNA.  There is a cost, therefore there must be a benefit.  If there is no discernible, tangible, and directly correlated benefit then there is a problem.
I taught at a school in the township of Mauersnek, placed on the outskirts of Ladybrand, Free State, South Africa.  An idyllic little farm town cloaked in sandstone walls and cradled in the embrace of a semicircular plateau that opens up to slightly undulating farm fields as you make your way northeast towards Johannesburg.  It was beautiful.  It was also maddening, disheartening, frustrating, exhilarating, and fulfilling.  During the years of 2008-2014 with some breaks in between to finish a degree, I taught at the Hope Christian Academy.  Our students ranged from solid middle-class Basotho children out of Maseru, to upper-middle-class Afrikaans children from the Ladybrand area, to the extreme poverty and broken homes of Mauersnek and her sister township, Manyatseng.
I went through misunderstandings and criticisms by parents and students alike. I experienced the love and support of parents and students alike.  I endured situations of family grief and experienced tragedy in my close friendships without any of my familial support structure.  On average I would receive around $800 dollars a month on which to live and minister.  I often shared my lunch with my students because they didn’t have any.
Read More