We are sheep and Satan wants to destroy us, so we are wise to be shepherded by godly leaders who care for our souls (Peter’s emphasis in the first five verses of 1 Peter chapter 5). We are wise to be in community. The posture of “I will love Jesus but not the church” is absent in Scripture. We need community because of the suffering in this world and because of Satan’s prowling. We need encouragement, prayer, support, and love from the community of faith.

Our dog Roscoe sometimes wanders away from home, but thankfully he is smart enough to come back home or even smarter to go to Brian and Marianna’s home – friends of ours who live on the next street. Roscoe likely prefers their home to ours because when they watch him for sometimes, they feed him bison as opposed to the boring dog food we feed him. Dogs are smart. When we compare ourselves to animals, we sometimes compare ourselves to dogs because we like to think of ourselves as smart. More than a dozen division one universities have bulldogs as their mascots. We even call ourselves dogs (What’s up dawg? Where my dawgs at?) We don’t affectionally call each other sheep and there are no universities with the fighting sheep as their mascot. Yet the Bible compares us to sheep. The Bible calls us sheep not to devalue us, but to remind us that we cannot get back home on our own. We need Jesus, the Chief Shepherd, to bring us back to the Father.
As the apostle Peter closes his first letter, he reminds us that we are sheep in the flock of God. And because we are sheep we should resist the devil and run to being shepherded, in being cared for in community. While the Scripture encourages us to resist Satan and run to being shepherded, in our foolishness we are prone to the opposite – to resist shepherding and run to evil.
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The coming Messiah is repeatedly identified as the almighty God and eternal father, the wisdom of God, righteous, highly exalted, yet to be born of a lowly virgin. These prophetic verses can only be speaking of one person, Israel’s coming Redeemer, Jesus Christ, who is the God of Abraham (cf. John 8:58).

Like Jews and Muslims, Christians are monotheists. But unlike Jews and Muslims, Christians are also Trinitarians. We believe that the one God is triune, and is revealed as three distinct persons: Father, Son, and Holy Spirit. When it comes to the Son (Jesus Christ), the Bible everywhere affirms that Jesus is true and eternal God, uncreated, without beginning or end.
Given Jesus’s central place in Christian theology and his importance in the history of Western Civilization, non-Christian religions often attempt to co-opt Jesus and make him one of their own. But this is not easy to do since the doctrine of the deity of Jesus Christ differentiates Christianity from all other religions. If Jesus is true and eternal God as taught in Scripture, then the Christian doctrine of God is unique among world religions. The irony is that while virtually all religions honor Jesus as a prophet or teacher, nevertheless they all reject (implicitly or explicitly) the key points the New Testament makes about Jesus–that he is the second person of the Trinity, and that he is the eternal Son, and he possesses the same divine attributes as the Father and the Holy Spirit. Jesus is God in human flesh, something Jesus personally believed and proclaimed about himself (and a matter to which we will return in a subsequent essay in this series when we discuss Christ’s incarnation).
That the doctrine of the deity of Jesus Christ is not the invention of the early church as often claimed, can be seen by merely scanning the pages of Holy Scripture, with its substantial teaching regarding the deity of Jesus in both testaments. One of the most powerful lines of evidence for the deity of Jesus are those texts in the Old Testament, such as the well-known messianic prophecy in Isaiah 7:14 written hundreds of years before Jesus’ birth. “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.” The Messiah will be miraculously conceived, and given the title “God with us.”
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I hope the people who supposedly had a powerful encounter with God at Asbury aren’t chasing after signs and wonders (Matthew 12:39). I hope they’re not chasing for a new high. Though the churches near Asbury haven’t been impacted by the “revival,” I hope somewhere, at a church, they’re listening to ordinary preaching that produces an extraordinary change in one’s soul. 

It’s been a year since the beginning of the Asbury “revival” in Wilmore, Kentucky. Last year, from February 8th to February 24th, up to 70,000 people visited Asbury University’s chapel to experience what they called an “outpouring,” an “awakening,” or a “revival.”
For two weeks many of the tens of thousands of people who visited Asbury responded to altar calls and witnessed “prophecies,” “speaking in tongues,” “casting out demons,” and “faith healing” at the chapel.
It was one of the biggest news stories at the time. It received attention from every major news outlet from CNN to Fox News. Conservative political commentators like Ben Shapiro, Tucker Carlson, and Charlie Kirk also talked about it on their shows.
What was happening at Asbury immediately became a sign of hope for Christianity and conservatism in America. Therefore, for some, the Asbury “revival” quickly became a test of the sincerity of some people’s relationship with God.
One revivalist preacher compared the Asbury revival to the Ark of the Covenant. He said:
“Do not pay attention to ‘arm-chair quarterbacks’ writing and critiquing Asbury Revival. They are much like Uzzah putting their hand on the ark. Let God do in this and through this moment what He desires and wills.”
Another preacher responding to those who expressed caution about the revival said:
“This revival is revealing the hearts that have lost intimacy with the Lord.”
When I shared my concerns about Asbury, I received hundreds of comments saying:
“You sound like a Pharisee questioning Jesus,” “The Pharisaic legalist mindset is showing up, just like when Jesus showed up and didn’t fit their mold,” “I find this so sad. Reminds me of the religious leaders in Acts,” “You’re a Doubting Thomas,” and “You’re blaspheming the Holy Spirit.”
Another comment said:
“I have no doubt God is going to use this movement to change churches and people.”
So a year later, what happened to the Asbury revival? Has God used the revival to change churches?
This week I called churches near Asbury University in Wilmore, Kentucky asking if they’ve experienced significant additions to their church membership or major changes in the lives of their church members because of the “revival.”
Every representative of the churches I spoke to said: “no.”
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