As we trust Jesus and follow Him, we can also feel the freedom of knowing that God has created us each individually, each with different personalities and traits, with skills and experiences all our own. All of these things come together in the actual fashion that we carry out Jesus’ command. In other words, we observe the guardrails, but we practice discipleship with some measure of individuality. And that is a wonderful thing.

I’m not a great cook.
Early in our marriage, I wanted to make boxed mac and cheese for dinner, and because we did not have any margarine in the cabinet, I substituted vegetable oil. The results were… slick.
Then, several years later, I accidentally used baking soda instead of baking powder in a batch of pancakes I was putting together. The results were… sharp.
There have been other missteps over the years, but as with all things, they have become fewer and fewer the more I have practiced. In fact, I’ve even found in some cases that I don’t even need to use a recipe any more. Not always, but sometimes, I’m able to go off script. I can season according to taste or preference rather than following a step by step recipe. The ability to do that comes with time and experience; it happens through trial and error. Though the basics of cooking a dish remain the same, it can be adapted and customized based on the person cooking it and the people it’s being cooked for.
That, in some ways, is the way discipleship works.
If you look to the call of Jesus in Matthew 28, there are a lot of observations we can make about it:
“All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matt. 28:18-20).
We can observe clearly that this call is rooted in the authority of Jesus, and that He doesn’t only command the task to be done but also promises His presence in doing it.
Read More

Last year, messengers to the 2021 Southern Baptist Convention authorized an internal investigation of the convention’s Executive Committee (EC). The motion the convention adopted created a task force and directed the president to name sex abuse experts who would hire and oversee an outside, independent expert to investigate “any allegations of abuse, mishandling of abuse, mistreatment of victims, a pattern of intimidation of victims or advocates, and resistance to sexual abuse reform initiatives” by members of the EC staff or board of trustees, going back to 2000. It also authorized them to recommend best practices.

Next week, the Southern Baptist Convention meets in Anaheim. Delegates (called “messengers”) will face two proposals relating to sex abuse. All evangelicals interested in healthy ministries should take note of what’s going on in the SBC.
As things stand today, the proposals ask for blank checks, secured only by leaders’ promises of a blue sky. But Southern Baptists should not vote for anything they don’t understand, and should not accept legal responsibility for a half-baked “process” that is not yet just and not yet complete.
How We Got to This Point
Last year, messengers to the 2021 Southern Baptist Convention authorized an internal investigation of the convention’s Executive Committee (EC). The motion the convention adopted created a task force and directed the president to name sex abuse experts who would hire and oversee an outside, independent expert to investigate “any allegations of abuse, mishandling of abuse, mistreatment of victims, a pattern of intimidation of victims or advocates, and resistance to sexual abuse reform initiatives” by members of the EC staff or board of trustees, going back to 2000. It also authorized them to recommend best practices.
The report and recommendations come to the task force, which would prepare and submit a final report and recommendations before the 2022 annual meeting. The president appointed his task force of Baptists (and some non-Baptists), called the SBC Sex Abuse Task Force (SATF), which contracted with Guidepost Solutions.
Two weeks ago, Guidepost’s report and recommendations were released. The report described a deeply dysfunctional organization. It presented the SBC’s lawyers as paralyzed by litigation risk, refusing to meaningfully engage information brought to them by abuse victims and advocates.
The report also presents the EC trustees as never asking hard questions, preferring for staff to solve any problems quietly and out of public view. The report also included a bombshell sexual assault allegation against a prominent pastor who was a former SBC president, and (until the report) a high official at the SBC’s domestic missionary entity, the North American Missions Board (NAMB).
Except for the bombshell about the NAMB leader, most of the incidents and individuals had been previously disclosed online or in print. Some people welcomed Guidepost’s recommendations, and others praised the narrower, and materially different, recommendations of the SATF issued on June 1.
But there was also widespread criticism of the recommendations as not biblical, not Baptist, and not just. Guidepost proposed that the SBC should maintain an “offender information system,” a public list of those “credibly accused” of sexual abuse and those who “aided and abetted” them. As Matthew Schmitz noted in the Wall Street Journal, this standard “trample[s] the rights of the accused.” In the American Reformer, one of us compared the process to federal Title IX tribunals imposed by the Obama administration on colleges, another “process” that was famously criticized by legal experts for lacking adequate fairness.
Independent Contractor Celebrates Gay Sex
Then, just after the report’s release, Guidepost kicked off a public celebration of LGBT Pride Month, announcing on Twitter that it was an ally of progress and equality, directly opposed to the declaration of the SBC’s “Baptist Faith & Message” that homosexuality and same-sex marriage is sin. Guidepost’s CEO is a graduate of Baylor University, a historically Baptist school, and it had purportedly hired a number of “Baptist subject matter experts,” but Guidepost evidently declined to reverse course.
Clearly, the Task Force has been caught off-guard, first by the Guidepost recommendations, then by its flagrant opposition to the convention’s theology of sex, marriage, and what constitutes an abuse of sexuality. Once touted as experts that understood Baptists, Guidepost is now excused as a mere private investigator.
Also, rather than forward Guidepost’s recommendations, the task force claims they were always tasked with reproducing recommendations to suit the SBC, even though only a few days separate the report’s release and the SBC’s annual meeting. Even the SATF’s recommendations appear tentative; the initial recommendations were published on June 1. A week later, the task force substantially revised them and deleted prior drafts from their blog.
So it is concerning that the task force is resorting to the same dysfunctional habits that Guidepost criticized in the old guard. The task force is letting legal risk aversion limit the experts’ recommendations. And it is trying to get carte blanche authority from messengers to do the sausage-making for them, out of public view.
Messengers should not give their SATF friends a blank check, any more than the EC trustees should have given their lawyer friends a blank check. Even good people with good intentions are poorly served by unaccountable systems.
An Extrajudicial Process for Judging Accusations
Enter Matthew Martens, a Washington, D.C., lawyer for death row inmates and a former clerk for Chief Justice William Rehnquist. Martens is a gifted advocate, but, by his own description, not an SBC insider nor a messenger to any prior convention, so perhaps he is not as familiar with the culture of dysfunctional SBC experts asking to be trusted to do the right thing in the back room.
Writing for the SBC’s in-house news service, Martens says SBC messengers should approve the SATF’s Recommendation II, including blanket authority to “create a ministry check website.” This appears to be a much-reduced version of the “offender information system” recommended by Guidepost.
The “MinistryCheck” site proposes to keep a permanent record of pastors, denominational workers, ministry employees, and volunteers who have been “credibly accused” (a minimal standard that the accusation is more likely than not true) of sex acts that violate local laws. If a judge or jury has not decided the question, the SATF proposes that outside lawyers could be hired, in some cases by the SBC, to write opinion letters after an investigation.
Read More
Related Posts:

The event for the righteous, that is, those accounted righteous for the sake of Christ, is an event of unparalleled joy, bliss, and glory. “The souls of the Righteous being then made perfect in holiness, are received into paradise where they are with Christ, and behold the face of God, in light and glory.” In his great sermon, “A Believer’s Last Day His Best Day,” Thomas Brooks (1608-1680) pointed to six changes on the day of death that constitute the reality of the believer’s hope. 

31:1. The bodies of those who have died return to dust and undergo destruction. But their souls neither die nor sleep, because they have an immortal character, and immediately return to God who gave them. The souls of the righteous are then made perfect in holiness and are received into paradise. There they are with Christ and behold the face of God in light and glory while they wait for the full redemption of their bodies. The souls of the wicked are thrown into hell, where they remain in torment and utter darkness, reserved for the judgment of the great day. The Scripture recognizes no place other than these two for souls separated from their bodies.
(Genesis 3:19; Acts 13:36. Ecclesiastes 12:7. Luke 23:43; 2 Corinthians 5:1, 6,8; Philippians 1:23; Hebrews 12:23. Jude 6, 7; 1 Peter 3:19; Luke 16:23, 24)
Second London Confession, 31:1
A Common Experience of Disembodied and heightened Consciousness.
“The bodies of men after death return to dust and see corruption.” What happens to the relationship between body and soul at death. This in its immediate effects is the same for all persons. At death the bodies of all persons complete their state of corruption by a rapid deterioration to dust. “From dust thou art to dust thou shalt return” (Genesis 3:19). The curse that fell upon all person as a result of the sin of Adam was the certainty of physical death. The special provision made by God for the immediate reception of Enoch and Elijah do not render the general curse doubtful or erratic (Genesis 5:21-24; 2 Kings 2:10, 11). The preacher of Ecclesiastes pointed to this universal certainty in saying, “Remember your Creator before the silver cord is loosed, . . . Then the dust will return to the earth as it was, and spirit will return to God who gave it” (Ecclesiastes 12:6, 7).
Paul expected that death would mean that the consciousness of the spirit would be unclothed for the earthly house would be destroyed. He desired to move immediately from residence in this earthly, corruptible body to the “habitation which is from heaven.” Being unclothed, having a heightened consciousness outside the body, was not the ultimately desirable state. He knew, nevertheless, that to be in this corruptible body was to be absent from the Lord and to be absent from the body was to be present with the Lord. Before we go into the presence of the Lord, these bodies will die and then will undergo corruption unless our mortality is immediately swallowed up by life (2 Corinthians 5:1-8). The vagueness of mind that finds death so impenetrable, the immediate presence of God so mysterious, or the deluded assumption of some that consciousness simply ceases immediately gives way to a presence of the bright personal holiness of the triune God. Both the believer and the unbeliever will be consciously present—conscience, affections, memory, thoughts, unfiltered by devices of self-protection—before the all-knowing, all-seeing Creator and Judge.
The soul neither dies nor sleeps. “But their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them.”  The soul is a created thing and does not have self-existence and thus its immortal subsistence is due to something given by God when God breathed into Adam’s nostrils the “breath of life” (Genesis 2:7). “Let us make man in our image,” the triune God said (Genesis 1:26). Out of all the created beings, only man was given responsible moral character, the ability to discern right and wrong, to reflect the character of God in the choice of the good, right, and holy. Man ‘s moral nature made necessary his unceasing life in the light of the eternal relevance of his moral responsibility. Because eternal consequences are at stake in each moral choice, humans can never simply pass out of existence but will bear the consequences, in body and soul, in the way they have responded to God’s righteousness as revealed in his Law. Though man is finite, his interaction with an infinitely holy God gives each of his actions infinite and eternal relevance. Nothing arising from the moral nature of image-bearers will go unanswered and none can perish or sleep for there is never a moment when moral responsibility is absent or the moral judgment of God rests.
Particular blessings of death for the Righteous
The world recedes; it disappears!
Heaven opens on my eyes! My ears
With sounds seraphic ring:
Lend, lend your wings! I mount! I fly!
O Grave where is they victory?
O death, where is thy sting?
– Alexander Pope –
The event for the righteous, that is, those accounted righteous for the sake of Christ, is an event of unparalleled joy, bliss, and glory. “The souls of the Righteous being then made perfect in holiness, are received into paradise where they are with Christ, and behold the face of God, in light and glory.” In his great sermon, “A Believer’s Last Day His Best Day,” Thomas Brooks (1608-1680) pointed to six changes on the day of death that constitute the reality of the believer’s hope.  One, there is a “change of place. . . . He changes earth for heaven.” The confession says that the souls of the righteous are “received into paradise.” “Today,” Jesus told the repenting, believing, adoring thief, “you will be with me in paradise” (Luke 23:40-43). Presently we are not in our place, therefore, we groan. On the day of death, groaning ceases, for believers have departed that environment and “they are with Christ” who has loved us with an everlasting love.
Second, death brings for the righteous a “change of company.” No longer do the profane, the vile, the wicked, the scoffer poison the society, no longer is the soul vexed with the oppressive jocularity of the skeptic, but the reality of the living God, Jesus the Mediator, the presence of holy angels, the spirits of just men made perfect, the perfect harmony of a redeemed assembly immediately provide a company of true fellowship and undiluted joy.
A third change becomes obvious when the employment of our energies in a constant fight and warfare against the world, the flesh, and the devil cease. What an unimaginable release from conflict and constant watchfulness is accomplished on the day of death. This fight is exchanged for praise and the consciousness of perfect triumph with no insurrection of enemies even contemplated.
Fourth, there is a change of “enjoyments.” These enjoyments move from being obscure to being sweet, from imperfect to perfect, and from transient to permanent—“the Souls of the Righteous being made perfect in holiness.” This perfect holiness gives an unchangeable and optimal quality to the enjoyments of the Christian.
Read More