Redeemed: How I Love to Proclaim It

There is power in stories. There is great power in great stories. The greatest story every told is that of Jesus. It is the redeemption story. It is THE story of all-time. The story of God’s action, interaction, presence and relationship across all of history with people and creation. What is this story exactly? What is redemption and why should I be proclaiming it? Redemption is:

God’s work to set things right again—to reverse the fall and bring all things back into harmony with his will; to defeat sin and Satan and restore us back to full relationship with him.

It is a vast, historic, all-encompassing story spanning millennia involving known and unknown events and people in all corners of the globe. It is also a living story—playing out contemporarily in all manner of ways in all number of lives. At the center of the story is Jesus, of course. Without him there would be no redemption story at all. So—think about—from before creation and throughout all of what we know as the OT, the story of redemption is evident—God working thru people, places, nations to make his presence known, call people to Him, proclaim his desire for relationship, while foreshadowing the crescendo of the story—Jesus. Then comes Christ who personified the story; living out the very meaning of redemption; personally, demonstrating God’s desire for full, restored relationship with us while paying the price for redemption on the cross and empowering us to live it out through the resurrection.

Read Ephesians 1:3-11 for the apostle Paul’s divine summary of this story.

Then that actually happened as Acts and the New Testament epistles chronicle. Exciting! They were singing redemption’s sweet song as they went into all the world and shared the Good News of the redeemer—Jesus Christ. The grand story of redemption being actualized as people from all lands, all ethnicity and all tongues came to Christ and changed the world. This is the power found in redemption—to renew and bring freshness, healing and new life.

And God continues to act to this day–still working out this eternal story to its ultimate completion when Jesus returns and brings complete redemption to all creation. Yes, it is a huge story, but is also not—for it is also a personal story. We are quite familiar with individuals in the story—Noah, Abraham, Sarah, Ruth, Saul, Hannah, David, Solomon, Daniel, Mary, Joseph, Peter and Paul. God called and worked through them and untold others to move the redemption story along. We remain in it—involved in this continual movement. It is critical that we believe and realize this truth. What God started, what Jesus delivered, and what remains yet completed but promised—the story of the redemption of the world; God wants to be our personal story as well just like as with those before us. They are the collection of witnesses surrounding us and urging us to complete our own redemption story—Hebrews 12. Redemption is to be what defines us; what drives us; what determines every aspect of our life. Redemption is to be that transformative. God did not work through history and send his Son to die for IT NOT TO BE. So, as we proclaim redemption throughout this year. Here is what I hope and pray will happen;

*We will more fully realize the depth and width of God’s love for us and we will more greatly appreciate the lengths Gods went to bring redemption about.

*We will become more aware of the ongoing work of God in Christ as the redemption story continues to play out now around us and in creation. It is about more than me.

*We will more clearly and precisely see ourselves in this story and better understand exactly what that means; and then allow that to finally, completely define us—to become fully integrated into God’s redemption. For us to fully own his story. It is not just a history lesson!

*We will then more completely realize that this changes everything—perhaps most importantly that fully embracing the redeemed identity will reframe how we view ourselves, our purpose and mission; understanding we are only resident aliens here, that this world and all it values is not our home.

*We will then be more encouraged and ready go and proclaim it—to actually share God’s story of redemption thru our story—for there is power in this telling: the power to bring blessed redemption to others. And I mean really tell it; to allow the Holy Spirit to empower our witness to those around us.

*We will then be more able to live in a greater sense of anticipation of Christ’s return and the full redemption of all—to the degree that allows us to frame life and all its challenges as just light and momentary bumps in the eternal road knowing we will be redeemed from them all when Jesus returns.

Why is all of this so significant? Well, it is the eternal movement of God in the world and it is still ongoing. Seeing ourselves firmly within this story and understanding this not just to be God’s will, but the most significant way we can live our life is a game changer. And because it is largely missing among us. That is evident with churches dying and shrinking with what is left of us competing for the same crowd. It is realized in that most in the world remain unconvinced that God really matters beyond perhaps helping us get what we want to keep up our lifestyle.  Fewer and fewer seem to know or care that he actually is active among us—the living God continuing to accomplish his will in difference-making ways in the world. We, the church are not acting as if the story of redemption is the single greatest story of all. Therefore, it does seem like a dusty old history lesson, rather than a continual, living, story of life, renewal and power among us. Yes, we may acknowledge that God is still here, still offers personal salvation and stands by on call when we need him, but we like to write our own stories, thank you very much, and quite frankly resist full integration into his story. Andrew Root in his book, Churches and the Crisis of Decline offers his thoughts on this:

We live in a secular age because we can imagine and at times do live, as though there is no transcendent quality to life at all. Most of us in the West can live our lives as though there is no living God who enters into history and speaks to persons. Westerners hold onto the idea of God (most of us “believe” in God, at least in America) but few of us are sure we can encounter this God.

So, how about it church? Who is up for changing that—for singing redemption’s sweet song? Who is ready for some radical renewal? Who is in need of transformative restoration? Who is sick and tired of the same ole, same ole? Who would like to see God break out boldly into the world around us? It is all about redemption! Redemption of hearts and souls; redemption of broken relationships; redemption from sin; addiction; fear; loneliness; anger; lostness. This Is the story; this Is the song.

Give thanks to the Lord, for his is good; his love endures forever. Let the redeemed of the Lord say this—those he redeemed from the hand of the foe, those he gathered from the lands, from east and west, from north and south. (Psalms 107:1-3)

The Woman, the Dragon and the Beasts–Revelation 12-13

As John’s vision about the little scroll continues, he begins to see “wonderous” signs, which he describes in vivid and fascinating terms to his audience. As we delve into them, we need to remember that what John is sharing here is symbolic visions intended to convey a specific message first and foremost to his original readers—those suffering persecution at the hand of Roman oppressors. The tendency with the content of these two chapters is to get lost in the details, that is, to chase the symbolism in an attempt to connect his vision to current historical context instead of keeping it rooted within its own context. Remember for us to be able to understand what biblical text (including Revelation text) means to us here and now, we first must grasp what it meant to them then and there. And what this section of the Revelation meant for its original recipients was pivotal to the entire message and flow of the book. There is a spiritual war raging. Satan, the enemy and power behind the brutality of Rome was enraged, utilizing his allies in destructive pursuit of all things related to the kingdom of God, including God’s people. This was the reality lived out by Christians then—their context—and John is speaking into it the message of God. That is, in spite of the dragon, the beasts and all the other powerful manifestations of Roman aggression—God will deliver; Christians will conquer; Satan will fail, but unfortunately not without casualties of war. So as John messaged them, processing all of this” “calls for patient endurance and faithfulness on the part of the saints” (Revelation 13:10).

• The radiant woman. As with most of the symbolism in these chapters, there are divergent interpretations related to this first sign that John witnesses, however as far as the identity of the woman, there is general agreement that she represents God’s people (Of note—often God’s people as a group are likened to women—Isaiah 62:11; Micah 4:10; Galatians 4:31; Matthew 9:15; Revelation 21:9). The details surrounding her are less clear. Is the sun reflective of her relationship with God? Are the twelve stars the twelve patriarchs or the twelve apostles? Does she represent just Israel, the church or both? Perhaps the best approach is to see her as she is first presented representing the first coveted people—the Jews—since they indeed did birth the Messiah. Then later as she is shown to have fled to safety to be protected by God, she would represent the church during its infancy, as it grew across Asia Minor. However interpreted, this woman represents the sum of God’s people whom the dragon pursues with all of his fury—including “the rest of her offspring”—the very recipients of John’s letter living in that fury.
• The dragon. There is little mystery here about its identity since John tells us (12:9). This is Satan vividly and horrifically portrayed as a red (color of blood) dragon with seven heads, ten horns and seven crowns. The best way to understand their significance is in avoiding the rabbit hole of trying to specifically identify the heads, horns and crowns to anyone then or now, but perhaps rather to see the heads as symbolic of earthly wisdom, the horns as symbolizing great power and the seven crowns as representing great authority (note that the word used here is not stephanos or victory crown). His power is far-reaching like a huge dragon’s tail—doing damage in all realms. John portrays him as him as lying in wait to destroy the woman’s child upon birth (think here about Herod’s actions to find and kill the Christ-child—Matthew 2).
• 1260 days. Another reference to a set period of time. As one commentator noted, this number in Jewish apocalyptic literature also symbolized turmoil and trouble.
• The child—this is an obvious reference to Jesus, the Christ. He is portrayed as ruling in prophecy—the King of Kings. Yet an alternative interpretive reading of this text is that his rule will be that of a shepherd. Satan was unsuccessful in his plans to destroy the child due to God’s intervention and protection—perhaps referencing the resurrection.
• Warfare in heaven. So, enraged at not being able to take down the child, Satan turns his wrath toward heaven itself, but is unable to defeat Michael and his angel army. The result was him being cast out of that realm—along with his followers (see Ezekiel 28;17; Luke 10:18). What John is here sharing is extremely significant to his overall message. Not only is he offering up to his readers a glimpse of a grand supernatural spiritual struggle, he is explaining why it is happening, along with placing them within it—they actually are on a battlefield in this war.
• Warfare on earth. After the accuser (a very significant description of Satan) was defeated in heaven, he took the battle to earth. While heaven could rejoice, the earth could not—it would feel the full weight of his fury “because his time was short.” And it was—eventually pagan Rome would lose the battle with Christianity due to the three-pronged defense John details in the text: the blood of the Lamb; the word of testimony; and the fact that Christians did not “shrink from death.” But prior to this the dragon raged—again trying to destroy the woman (think “church “universal in this reference) but again failing due to God’s protection (many ideas about what the earth swallowing up the river means—none definitive). So next Satan turned his attention to the rest of her offspring—the seven churches of Asia and all who “obey God’s commandments and hold to the testimony of Jesus.”
• The beasts. These are widely interpreted images from John’s revelation. They have been identified in all kinds of ways, but the best way to understand both the first and the second beast is to know that they together represent the far-reaching, empirical power of Rome—able to reach into and crush every aspect of life. And to know and realize that they are partnered with and empowered by the dragon to do his bidding in his ongoing war against those who follow the Lamb. Two plausible explanations as to the identies of the beasts are: First, the first beast represents the overarching military might of Rome that was at Satan’s disposal to use against Christians with the second beast being the economic power of Rome also used to exploit and harm Christians. Second, the first beast is representative of all of Roman oppression against the saints, while the second beast is a Caesar—in this case, Domitian, who above and beyond even what he predessecors did—saw himself as a deity and demanded to be worshipped as such—or else. However they are viewed—it is John’s way of conveying to his readers that Rome was being used by Satan to wage war against them—using all of their resources including deception, might, economic pressure, idolatry, etc. It is essential to note the similarities of the first beast—coming out of the sea—to Daniel’s experience (Daniel 7). There the beasts represented four world power (Babylon, Persia, Greece, and Rome). Perhaps John is borrowing from Daniel to convey that his last empire—Rome—embodies all of the might and evil of those other kingdoms combined. “Who can make war against him?” John related. Certainly, as he describes the first beast it is something nightmares are made of—and indeed that is what they lived. Again, we must avoid losing the message in the symbolism. Looking for specifics in the horns, heads, and crowns are mostly futile pursuits now so far removed from the original context—again they likely represent worldly wisdom, power and rule. The second beast that comes from the earth is in lock-step with both the dragon and first beast to crush Christians, using deception (appeared less ferocious but still spoke for and as the dragon), idolatry (enforcing Caesar worship) and economic oppression as tools of persecution—forcing everyone (and as John previously affirmed—the beast had authority over everyone—a reference no doubt to Rome’s vast empire) to receive the mark of the beast to survive. The result was “the whole world was astonished and followed the beast,” except for those without the mark; those already marked by another—the 144,000, those whose names were in the Lamb’s Book of Life—who therefore felt the full wrath of the dragon through the beasts. Simply an amazing picture John is portraying here—of violence, corruption, oppression, intentional targeting of Christ followers by Satan using and exploiting all aspects of the Roman empire. Yes, it was spiritual warfare, and yes it still is. Informing his original audience of this warfare in this way accomplished several important things: it gave them a context of why they were being persecuted; it allowed them to see that they were a part of a bigger story; it did not sugarcoat their struggle; but it also let them know that God remained engaged in the battle; had already defeated and thwarted Satan numerous times and would again on their behalf; and it called on them to be patient and faithful in the meantime.
• The fatal wound that had been healed. This was prominently seen on the first beast and recorded by John—indicating its significance. Two theories exist. One sees this as the death, burial and resurrection of Christ and the damage it did to Satan’s cause. The other views it as being the death of Nero, which had long lasting and weakening ramifications for Rome.
• 666. Much has been made of this number—the mark of the beast. What was it? A literal marking of some kind? Coins with Caesar images? A document of some kind used to buy and sell? Did it represent a person—Nero for instance—since using numbering based on the Greek alphabet his name equals 666 (if this is a correct interpretation it would likely not be Nero himself, but Nero serving as the example of all Roman emperors). Is it the ultimate way to identify imperfection as opposed to the classic use of the number “7” in Scripture with 666 being “evil raised to the highest power?” Whatever, whoever it was and meant—it had to do with their context and situation, not ours (not some yet seen, coming anti-Christ). And yes, it did represent the separating line between those who followed the dragon and those who did not.

These two chapters present many interpretive challenges as we are so removed from the original setting and context shrouding parts of the text in mystery–as to exact specifics. Two closing points connected to that: First–and again–we must remain focused on the original recipients of the letter; their circumstances of living their faith out in the hostile environment of Roman oppression. For us to not just understand the Revelation, but to be enouraged by its message, this is imperative. Second, while we may not be able to specifically identify all of the symbolism, John’s original audience would have been and since it was all about their struggles, that is what mattered most.

The Seven Churches. Revelation 2-3

As noted in the introduction, the Revelation was written originally “to the seven churches in the province of Asia” (1:4) dealing with the real-world problems they faced living in their hostile Roman environment. These seven churches also represent the church then at large with the letter’s message extending beyond just their specific circumstances. Likewise, Christians in any age (including our own) can read themselves into the text and story in order to find contemporary meaning and comfort in the message.

In the text the seven churches are symbolically represented by seven lampstands with John, perhaps borrowing language from Zechariah 4. The light of the lampstand could be symbolic of the light of Christ being illuminated into the world from the churches.

Christ is seen as standing among the lampstands, brilliantly depicted in a priestly fashion that highlights all aspects of his divinity—his omnipresence; omnipotence; and omniscience. He authoritatively holds the seven stars (angels or messengers of each church—likely those who would deliver the letter to each church) in his right hand and speaks the Word of God—described in familiar NT language as a double-edged sword (Hebrews 4:12).

John’s vivid description of Jesus sets the stage for how he symbolically uses language throughout the book. And it should come as no surprise that Jesus is shown among the churches. The church is his bride, which one day will be fully united to her groom—that is the promise seen at the end of this book. The promise given to Christians in those seven churches as a means of encouraging them to endure.

Enduring (being “faithful even to the point of death” 2:10) is the fundamental message of the entire book. These letters to the seven churches serve—in a sense—as the storyline of the rest of the Revelation. Will God’s people endure? Will they inherit the promise portrayed at the end of the book? And why is faithfulness to Jesus described as “conquering?” All of these questions are threaded throughout John’s letter.

The questions were pertinent to the specific challenges facing each of the seven churches. Some were dealing with apathy due to wealth and affluence. Some were severely morally compromised, while others were doctrinally askew. In contrast however, some among the seven churches were holding on faithfully in spite of violent physical and economic persecution.

Jesus, through John would address each specific circumstance. The tribulation that was upon them would force them to choose—faithfulness or compromise. The temptation was to deny Jesus to either avoid the consequence of persecution or to join in on the cultural immorality. This is one reason why the book is timeless. Every generation has to make, basically, the same choice. The circumstances change; persecution to this degree has not always been present; but temptations to compromise are always around in the broken world. So, as we read the text; as we drop in on the seven churches; which is it—faithfulness or compromise?

Seven Letters

Each letter is addressed to the “angel” of that church—a messenger who was to deliver the letter. Jesus identifies himself in various, but familiar ways out of John’s earlier description. He also makes clear his awareness of the circumstance of each church. He provides warnings, if necessary and/or commendations along with affirming the promise of the book to those who overcome. He ends each letter with a call to listen and act. Remember the seven letters—while specifically addressing circumstances unique to each church—do represent an overall picture of all the churches then suffering under Roman rule, plus churches throughout the ages (including now) dealing with the challenges of their time.

• Ephesus—the loveless church (2:1-7). We have a great deal of NT information on this church. Once doctrinally compromised, but no longer tolerating such (opposing the Nicolaitans—a heretical group), they were enduring in the name of Jesus. However, in so doing, they had drifted into such extreme rigidness that they totally forget Paul’s advice to “speak truth in love’ (Ephesians 4:15). Repentance was sought.
• Smyrna—the persecuted church (2:8-11). Perhaps both economically and physically persecuted (Polycarp was martyred here in 155), While poor, Christ identified them as “rich.” They faced an extra-ordinary Jewish opposition in their city (“synagogue of Satan”) along with the Roman oppression. Jesus affirmed that their suffering would happen, but it also would end (“ten days”).
• Pergamum—the over-tolerant church (2:12-17). This was a city of many pagan temples—Satan’s throne. The church suffered much there (Antipas death) but endured with one exception—they were too tolerant, again, of the heretical Nicolaitans (more info given here about this group—connected to OT Balaam. They were compromising Christianity with idolatry and sexual immorality.) Repent or else was Christ’s message.
• Thyatira—the compromised church (2:18-29). Compromised by a woman identified by the OT moniker of “Jezebel.” She took upon herself the label of “prophetess” and led this church to immorality, idolatry—compromising the truth perhaps with a hint of Gnosticism. Christ’s judgement upon her and her followers is severe (and similar to that of her OT namesake). To those who rejected her, Christ promises both power and presence (Morning Star—himself—22:16).
• Sardis—the dead church (3:1-6). Apparently, a church living off of their reputation, but Christ penetrated that façade. A call to strengthen, remember, obey and repent was given for all but a few who had remained faithful.
• Philadelphia—the church of opportunity. (3:7-13). Christ, holding the key, promises to open outsized doors of opportunity to this small and struggling church. Their faithfulness despite (again) heavy Jewish opposition would be rewarded by being acknowledged by their enemies, being strengthened and protected against harsher persecution along with a permanent position in the coming New Jerusalem. Quite the promise by Jesus.
• Laodicea—the lukewarm church (3:14-22). Located in a wealthy, financial center, this church sank into apathy—not hot or cold—due to indifference created by affluence. It had blinded them to their own critical condition—so Jesus calls for them to use the eye salve manufactured in the region to clear their spiritual vision. He offers a rebuke and calls for them to repent.

“He who has an ear, let him hear what the Spirit says to the churches.” This was the common ending of each letter and Christ’s way of urging all to listen and act upon each letter. Common also was a wonderful promise to each church to those who overcame the challenges they faced. The letters carry the underlying message of the book—will it be faithfulness or compromise?

Jesus continues to stand among the lampstands—observing, warning, commending, blessing, protecting, calling for repentance, and promising. Specifics obviously have changed, but our challenges can be seen in theirs. Will it be faithfulness or compromise? He who has an ear, let him hear.

Dreaming of Daniel

The book of Daniel is fascinating on many levels. It shares the compelling story of Daniel along with his friends as they overcome great obstacles to their faith in a strange and oppressive culture. It includes incredible stories of God’s rescue and of dreams and visions. It offers answers to some questions while leaving others open to a vast array of interpretations. Overall it presents a message of hope—to all generations—of God’s ultimate rescue for his people—things may seem hopeless, but better days are ahead.

Then and There

To understand Daniel, the book and the prophet must first be understood within the context that produced both. Daniel shared his prophecy primarily for his immediate audience—those in his time and place. Ripping the stories out of that context is not helpful to discovering their meaning.

Daniel’s story begins right after Babylon’s first attack on Jerusalem (see 2 Kings 24). Among those things seized in this attack were “some of the articles from the temple” (1:2) such as gold and silver cups (5:2). Also taken were people from the royal linage of David including Daniel and his three friends (known best by the names of Shadrach, Meshach and Abednego) who play a significant role in the book. This was not an uncommon practice for conquering nations—take back the best the defeated country has to offer to serve the center of the empire at home.

The bigger picture in which Daniel was caught up was the fact that Judah was done. All of the previous prophecy and warning against impending doom was coming true. Because of their rebellion and sin, God’s people were being punished. Babylon was God’s chosen instrument. For the next seventy years, Judah as a viable nation would not exist. Many of her people would live in exile pushed to serve foreign gods in a strange land. What would become of these people? Did there remain a word from the Lord to them? This was the then and there. This is specifically what Daniel addresses. Everything that flows out of the book flows out of this context.

Faithfulness in Exile

Two of the most well-know Daniel stories focus on unwavering faith in the face of immense pressure. From the start Daniel and his friends established their commitment to remain true to the Torah (chapter 1) and as a result gained some favor. But this did not shield them from future pressure to compromise their faith. Both the fiery furnace (chapter 3) and the lion’s den (chapter 6) were the result of them not caving into pressure but rather remaining faithful to their God and his will. In both cases, God rescued them dramatically—sending a powerful message to the Babylon king and to anyone else who may have been listening.

God has not forgotten his people. God will reward faithfulness even in exile. God is not cowered or neutered by Babylonian might. The Babylonian king—regardless of how it may appear—is not the most powerful force in the world after all. God is still very much at work in the world to bring about his ultimate will.

One message is clear from these stories (and all of Daniel’s stories)—hope remains. Do not give up. Remain faithful. God is planning a rescue.

Dreaming of Better Days

King Nebuchadnezzar did not realize it but that is exactly what he was doing—not for himself and Babylon however, but for the people of God. His dreams (chapters 2 and 4) along with his son, Belshazzar’s “hand” written message (5) and Daniel’s own dreams and visions (7-11) all serve a similar purpose. While each contain different details, they all serve to further this story within the Story by proclaiming God’s ultimate deliverance of his people into a kingdom that far overshadows any that has come before it-including the mighty Babylonian empire

They all establish several significant truths:

• There is only one God and none of Babylon’s kings is it. Regardless of how exalted these kings thought they were—God was more so. It took Nebuchadnezzar some time in the pasture to discover this while his son, unfortunately for him, never discovered it.
• Human kingdoms will almost always turn beastly. Images of beasts and horns are aplenty in Daniel. Don’t get lost in them. They all signify human arrogance and abuse of power. Nothing about this has changed since Daniel’s day. Power continues to corrupt governments. Nations still arrogantly act as if all history depends upon them. If Daniel teaches us anything—it is that this is to be expected.
• No kingdom but God’s is forever, however. Human kingdoms come and go (Babylon, Medo-Persia, Greece, Roman—to name those covered by Daniel) but God’s kingdom outlasts them all—including whatever kingdoms exist now and in the future. God will tame all of these beasts.
• “The Story” remains God’s focus—and he is active in pursuing it. Daniel speaks of the “Son of Man,” “the Ancient of Days,” “Gabriel” and “Michael, the great prince” all participating in the story he was sharing. That story was about “The Story”—the coming kingdom of God in which true redemption would be found. It was the promise of those better days ahead in Christ Jesus. We should expect God continuing his work today among the nations to continue writing “The Story” in us.
• Like Daniel (chapter 9)—we must learn to be patient in the midst of our place in the story, and to trust God to ultimately bring full justice to this world—once for all establishing his eternal kingdom in his timing.

“A Pattern and a Promise”

This could be how best to consider Daniel’s story. Perhaps instead of trying to pinpoint each vision; each prophecy; and each dream to some point, place or person in history—maybe Daniel should be understood as a message for all of history as we find ourselves living it. Jesus referred to Daniel to address corruption in his day. John uses Daniel to confront the oppression in his time in the Revelation.

Daniel offers us a pattern, that is, as long as the earth stands, evil people will seize power, corrupt nations and oppress God’s people. He also offers us a promise—through this, God will never forget his people, always be working to finish The Story and ultimately one day slay all the beasts. Then his kingdom will flourish forever. Like Daniel and his contemporaries—we remain in the journey—as aliens and foreigners in this world. Again, like him, our call is to remain faithful in the exile.

The Power of Telling a Story

I am participating in a “summer blog tour” which will feature posts by several Christian bloggers and authors. We have all contributed by telling stories and finding the power of God’s working within them. Each week there will be two new articles which will be posted on each participant’s blog. In this way you will be introduced to new writers and perhaps choose to follow their blog. I hope you enjoy this summer blog tour and are blessed by the power found in each of these stories.

Starting our blog tour is Steve Ridgell. Steve lives to share the story of Jesus with this world. In addition to his work as Director of Ministry for Hope for Life , Steve is a regular writer for Heartlight.org and has written books. His latest book is Can I Tell You a Story?  Steve also serves as an elder at the Southern Hills church of Christ in Abilene, Texas.

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Jesus often used stories to illustrate how to live as his disciples. I believe hearing the stories of Jesus still equip us to live out his call on our lives. And here is one example of how I think that works.

I have often heard people talk about the Great Commission passage in Matthew 28, but I wonder if we have missed what it means.   It is too easy to simply make the point that “go into all the world” means go out of your front door and into your world.

What does that mean in terms of real life action? I believe Jesus explains exactly how his followers go into their world and make other followers. I think he shows how to go, where to go, and what to do when we get there.

Listen to the stories he told about going into your world.

How do I go? I go living forgiven.

She was a woman caught in adultery. The response by those who caught her was the familiar refrain of guilt, shame, and feelings of worthlessness. But Jesus offered forgiveness, not condemnation. And then he told her to “go and leave your life of sin”. Go back among her friends and family as a changed person. Live forgiven. That is how we demonstrate the truth that Jesus changes lives. We are the living examples of God’s work in this world.

Where do I go? To those in need – and then serve them intentionally.

The story of the Good Samaritan was told to illustrate who is our neighbor. It is the story of a man who saw someone in need and then did something about it. He cared for them. Your world, your neighborhood, is full of hurting people in need of help. Physical needs, emotional needs, spiritual needs. Sick people, abused people, lonely people, addicted people. The last thing Jesus said after the story of the Good Samaritan was for us to “go and do the same.” So we go into our world as servants committed to helping others. But we do it with purpose.

We serve intentionally in the name of Jesus. This gives us credibility to speak into lives. Our lives are living proof that Jesus works. Our service is the proof that the Jesus story is worth hearing.

What do I do when I go? Speak with courage the story of Jesus.

He fought so many demons he was called Legion. He was lonely and in pain. Jesus met him, connected with him, and healed him. When Jesus left that place, Legion was ready to go with him. He was all in for a mission trip with Jesus. Except that Jesus told him no. Instead, he told him to go home to his family and tell them what the Lord had done for him and how he had mercy on him.

Our lives give credibility to the story of Jesus. Our service gives opportunity to share that story. But you will not make followers of Jesus in your world until you tell them the good news of Jesus. Tell your story. Tell His story. And invite them to become part of the story.

Go into all the world. Go into your world.

Live Forgiven.

Serve with Purpose.

Speak with Courage.

And you will make followers… who will make followers… who will make followers.