On this episode of Dying 2 Self, I tackle the difficult subject of Depression. In a sermon I recently preached, I talk about what we can learn about depression from the Book of Job.
Paul Lee Tan defines a literal interoperation of Scripture as “… explain[ing] the original sense of the Bible according to the normal and customary uses of its language … consider[ing] the accepted rules of grammar and rhetoric, as well as the factual historical and cultural data of Biblical times.” Author Ron Rhodes begins this book by defending and defining such interpretation (the same method I was taught and adhere to) and then applies the method to lay out Biblical Eschatology in chronological order. This book is excellently written in a manner that is easy to understand. As such, I think it is a great tool to supplement Bible study. Having read through it once, my goal is to now go back and scrutinize and study particular points. I am certain this will be a book I turn to often in the future and I am looking forward to reading more by this author.
Having given this book a 5 Star review on Goodreads, I will be adding it to my list of recommended reading.
Public debate always deepens after horrific events like the one that happened in Florida on February 14. After a shooter tragically took the lives of 17 individuals inside Marjory Stoneman Douglas High School in Parkland, Florida, much of the debate has revolved around gun control. Well-intended people on both sides of the debate argue over the means and methods necessary to save future lives and I fervently believe it is a debate that we must have in our country. Our children’s live are very much at stake and I believe we should explore every possibility to save them. However, it is not the gun debate that I woke up thinking about this morning.
This morning, as our country tries to understand and make sense out of events such as Columbine, Sandy Hook, and Parkland, Florida, God is often at the center of discussion. The memes and comments I see most often on social media flow as follows:
“God, how could you let this happen in my school?”
“Child, I am not allowed in schools.”
The point is easily derived. In a country where God has been outlawed in our schools, we should expect horrific events to occur. Right? I fear, however, that the culture shift we have seen in the United States goes even deeper.
Consider, if you will, the very notion of outlawing God? How can we outlaw the Divine Supreme being? The Almighty God is omnipresent. He exists in every time and every space at once. God can be manifest to every person and every situation as He sees fit (Isaiah 57:15, Psalm 33:13-14). We cannot control where and when God decides to make Himself known. He is God and we aren’t. In the early sixties, the Supreme Court made decisions that removed forced prayer and Bible readings from our school systems across the country. Prior to that time, communal prayers and Bible readings were common place in our schools. However, removing those prayers and those studies did not remove God. Why? Because the Supreme Court has no power over the Supreme Father. You cannot simply remove Him with the pounding of a gavel. Our God doesn’t change (James 1:17) and He has not changed since the sixties.
However, something has changed dramatically in the short 50+ years since the Supreme Court first ruled on prayer in schools. We have changed. Prior to the sixties, students in the public schools grew up watching their teachers and school leaders pay reverence to God. Even if they weren’t believers, they were exposed to people who were. Students were exposed to Scripture and were allowed to consider the truth of God’s Word without facing ridicule or derision. Such lessons left a mark on their personas and when they faced heartache, angst, and confusion they knew where to turn for answers. That influence has been removed from our school systems and what we now see is a troubled generation at a loss for what to do and where to turn. In two short generations we have begun to reap what we’ve sown.
The answer to our national heartache is not more or less guns. The solution is more Christ. Undoubtedly, some will read my words and call me a zealot or a “Bible thumper.” I’m okay with that. But mark my words, if we don’t figure out a way to bridge the divide between the secular and the sacred in our school systems we will continue to suffer heartache after heartache.
Know that I am not advocating “forced” prayer or “forced” Bible studies. I am convinced by God’s Word that He values the freedom of choice. However, we need to create environments where our young people are able to consider the Truth of God’s Word free from ridicule and mockery. These environments need to be fostered primarily in our homes and in our churches, but also in our schools.
Christians, please join me in praying for our young people. Pray for our school leaders. Pray for our political leaders. Pray for the brave men and women in law enforcement who have accepted the call to protect our children. Know that what happened in Florida can happen in any school district in any town in America. I believe we need to tighten our security wherever able and protect our kids as much as possible, however, we also need to arm our youth with something far more powerful than any weapon. We need to arm them with the truth of God’s Word.
“7 Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap” Galatians 6:7 (NASB).
“A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.” John 13:34, NASB.
This verse from the Gospel of John is one that has been resonating in my brain over the last few days. It’s not necessarily hard to understand, but it seems most of us are unwilling to put it into practice. Jesus issues this command to His disciples, “Love one another like I loved you!” It’s a practice that is supposed to go hand in hand with following Christ, in fact, it’s so necessary that Jesus goes on to say others will know we belong to Him because we do it (verse 35).
Yet so often we don’t do it. Rather, we pretend to do it. We love our fellow believers as long they don’t ruffle our feathers, hurt our feelings, disagree with us, or let us down in some way … but the first time we see their flaws, we cut bait and run. Most conflict between believers is caused because they fail to love one another as Christ first loved them, or worse, they stubbornly refused to.
When I think of how Christ loved me there’s no escaping the image of the cross. Christ loved me so much that He when to the cross in my place. Scripture teaches that “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8).
Christ died for us “while we were yet sinners”. He didn’t demand that we clean ourselves up before He went to the cross. He died for us in spite of all our flaws and imperfections. And He commands us to love one another in the same way!
Ever wonder how to respond when a fellow believer hurts your feelings or lets you down in some way? Christ tells us to respond in love … and He role-modeled that love for us on the cross. When you love your Christian brothers and sisters and remain devoted to them through thick and thin, the rest of the world will know Who it is you belong to.
John 13:34 isn’t a suggestion … it’s a command.
The field of apologetics can be classified into two categories, negative and positive. Negative apologetics is concerned with making a defense of the Christian faith while positive apologetics is more concerned with attacking the beliefs of non-Christians. This is book is, by and large, a work of positive apologetics as it furiously attacks the inconsistencies held by atheists.
Geisler and McCoy spend a great deal of time clarifying the arguments of popular atheists through extensive research and quotations. In fact, there are moments throughout the book I felt they were articulating atheistic thought too well. It is not an overstatement to suggest Geisler and McCoy understand atheistic claims far better than most atheists I’ve encountered. The two dive deep into the subject and articulate the opposing position clearly and fairly.
Using atheist’s own words to frame their arguments, the authors expose some major inconsistencies in atheistic thought. Primarily, these inconsistencies lie in the area of moral evil, God’s intervention, and the atheist’s own concern with human autonomy. While atheist’s condemn a God who doesn’t directly intervene in the face of moral evil, they accuse Him of violating human autonomy when He does intervene.
Basically, this book destroys atheistic philosophy. One could argue that the authors could spend more time focusing on negative apologetics and defending Christian philosophy, however, this is all implied when not directly stated. As it stands, this book can be read in just a couple of hours and does a good job of articulating the authors’ positions from beginning to end.
I highly recommend it.
Skeptics commonly charge that if any such thing as God actually existed there would be empirical evidence available for all of us to study and thus recognize His existence. Empirical evidence meaning evidence that can be observed, measured, and experimented with according to Scientific Methodology. Skeptics suggest such evidence would remove all doubt to the existence of God and presumably put us all on the same playing field.
My first reaction to such claims is that I’m not entirely sure it’s impossible to measure and observe the existence of a Biblical God … and I plan on writing some posts in the future to address this. However, I suspect what most skeptics are objecting to is the fact that God hasn’t removed each and every one of their own doubts. One skeptic I encountered took great offense that Jesus would offer proof to “Doubting” Thomas by way of allowing him to examine His scars, however, He has never appeared and offered the same proof to modern-day skeptics.
So skeptics take umbrage to the idea that God has not removed all of their doubts, questions, fears, and concerns. Why wouldn’t God make His presence known beyond a shadow of a doubt for everyone to see? It’s a fair question. In fact, it’s a question I’ve asked in the past and it’s the question I hope to address with this post.
It’s quite helpful to examine the life, ministry, and teachings of Christ when asking questions of God. Christ is, after all, the image of the invisible God (Col 1:15). The Son reveals the Father to us and, as it turns out, Jesus was asked a very similar question as recorded in the Gospel of Matthew:
10 And the disciples came and said to Him, “Why do You speak to them in parables?” 11 Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. 12 For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him.13 Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14 In their case the prophecy of Isaiah is being fulfilled, which says, ‘You will keep on hearing, but will not understand; You will keep on seeing, but will not perceive; 15 For the heart of this people has become dull, With their ears they scarcely hear, And they have closed their eyes, Otherwise they would see with their eyes, Hear with their ears, And understand with their heart and return, And I would heal them.’ 16 But blessed are your eyes, because they see; and your ears, because they hear.17 For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.
In this passage, the Apostles ask Jesus why He so often teaches people using parables. In other words, they asked Him why He didn’t give it to the people strait. Why did Jesus speak in parables when He could offer them empirical, objective, measurable, and scientific proof? Jesus’ answer provides us with a clue as to what’s going on.
Jesus tells His disciples that he speaks to the multitudes in parables because while they are seeing, they don’t see, and while they are hearing, they don’t understand. Jesus tells His disciples that the hearts of the people have grown dull. There problem wasn’t that Jesus had failed to provide them with proof, but rather they had rejected the proof He had already offered. The same Jesus that now spoke to the multitudes in parables had healed the sick, preached that the Kingdom of Heaven was near, healed the blind, exorcised demons, and even raised the dead! He had given them proof but they failed to accept Him as their Lord and Savior. They saw, but they didn’t see. They heard, but they didn’t understand. Their hearts were dull. So now, Jesus spoke to them in parables.
By their very nature, parables are designed to make people think. They take a fable, fairy tale, or story and place it along side reality in a way that illuminates and reveals the truth. On the surface they may seem like simple stories, but as you dig into them a little but truth is revealed. Jesus used parables when speaking to people who had, by and large, rejected Him. Their hearts were dull, so Jesus used parables to engage their mind. He wanted them to think about what He said. His parables served two purposes. For believers, those who had been granted to know the mysteries of the Gospel, would hear a parable and learn even more about their God. Unbelievers, those with a dull heart, would in turn be given something to chew on, to ponder, and to contemplate.
The alternative was simple. Jesus could have simply given them undeniable proof, but he had already done that. He had performed miracles and preached the Kingdom and they rejected Him. So He spoke to them in parables as an act of grace. Jesus didn’t want people to reject Him outright and then face the consequences of their decisions. He wanted them chew on the parables, contemplate them, and engage their minds until their heart followed. Why?
“[Because] The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” 2 Peter 3:9, NASB.
It doesn’t matter how skeptical you are. You could be the staunchest of all the atheists and God’s desire is for you to come to repentance. He does not want you to perish in hell. So Jesus spoke to them in parables as a way to save them from themselves. It is better for the skeptical to ponder and contemplate a parable than it is for them to outright reject Christ. Parables are an act of grace.
In the same way, God has given us enough evidence in our world to lead us to Christ. The skeptic who demands empirical, measurable, scientific, and undeniable proofs from God is failing to see the evidence that is already there. They see without seeing, they hear without understanding. And in all fairness, yes God could appear and prove His existence to them beyond a shadow of doubt, but then they would be forced to make a choice their heart may not be ready to make. Many of the skeptics who watched Jesus perform miracles blamed evil spirits. Others failed to understand. Others demanded more signs. God bowing to your wishes and appearing before you to perform miracles is no guarantee of your willingness to believe …
Some would claim it was all special effects. Others would say it was magic or evil spirits. Others would claim God’s “in your face” miracles violated their free will to choose. Still more would demand more and more proof. Their resistance and denial would lead to their perishing.
So God gives you enough to engage your mind and your brain. He gives you enough proof to ponder and consider the world around you. To study Scriptures for yourselves. He is patiently waiting for you to accept Jesus because His desire is for none of us to perish. He is patiently showing all skeptics grace.
“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” Romans 1:20, NASB.
I continually see Scripture being attacked on the basis that it either endorses the practice of slavery or that it fails to explicitly denounce the practice of slavery. I’ve seen skeptics, atheists, and even self-proclaimed liberal Christians use this argument as a means to charge the Bible with immorality, irrelevance, and atrocities. A few years ago, I offered a response to such claims in an online discussion forum and thought I would share them here.
Does the Bible Endorse or Fail to Denounce Slavery?
It is a mistake to assume the Bible doesn’t condemn slavery and if such an assertion is to be made, it deserves careful and critical examination.
First off, the word “slavery” as it occurs throughout the Bible refers to a wide spectrum of servitude from “leasing” ones service where both parties enter into the agreement willingly to situations that far more resembled slavery as we know it in this country. Biblically, the word “slavery” refers to a wide range of stuff from servitude to outright slavery.
I believe there is sufficient evidence that the Bible condemns the latter forms of atrocious slavery. First, consider the plagues that fell upon the Egyptians for refusing to free God’s people from forced, atrocious slavery. Of all the slavery portrayed in the Bible, the Egyptians rule over the Hebrews can certainly be compared to the racial slavery we experienced in our country. In this situation, I think God made it evident He condemned such a heinous act. Extracting the Hebrew people, as lowly as they were seen in the eyes of the Egyptian people, establishing them as God’s chosen ones, and pouring curses out on the Egyptians was as definitive a statement as God could have made. Certainly, any sane person can deduce that God is not in favor of such forms of slavery.
Couple this situation with the following verses:
- “Anyone who kidnaps another and either sells him or still has him when he is caught must be put to death” (Exodus 21:16).
- “But we know that the law is good, provided one uses it legitimately. We know that the law is not meant for a righteous person, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and irreverent, for those who kill their fathers and mothers, for murderers, for the sexually immoral and homosexuals, for kidnappers, liars, perjurers, and for whatever else is contrary to the sound teaching” (1 Timothy 1:8-10).
The word “kidnappers” in the above passage is alternately translated as “man-stealers” or “enslavers” depending on the translation you are using. These verses when juxtaposed with the Hebrew slavery in Egypt clearly reveals that God does not condone or endorse the heinous, forced, and atrocious forms of slavery. Period. In fact, suggesting God endorses such acts does Him and His Word an injustice and reveals a poor working knowledge of Scripture.
Now this brings us to the more mild forms of slavery (where both parties entered into the agreement willingly). In these situations God’s Word speaks into the hearts of both slave and slave-owner. The method God’s Word uses to initiate social reform in this case is to speak into the hearts of individuals. Social change occurs one conversion at a time in the heart of believers. With this is mind, examine the following verses:
- For the slave master: Ephesians 6:9, “And masters, treat your slaves the same way, without threatening them, because you know that both their Master and yours is in heaven, and there is no favoritism with Him.”
- For the slave: 1 Peter 2:19-20, “For it brings favor if, mindful of God’s will, someone endures grief from suffering unjustly. For what credit is there if you sin and are punished, and you endure it? But when you do what is good and suffer, if you endure it, this brings favor with God.”
In the culture of the New Testament, slavery was engrained. So the writers of the New Testament encouraged social reform one heart at a time. When this is taken into account, no form of “Christian slavery” would resemble what comes to our mind when we hear the word slavery. Consider Paul’s interaction with the slave Onesimus.
In the first chapter of Philemon, Paul writes that Onesimus is “no longer a slave, but more than a slave” (v.16). He refers to Onesimus as his “son” (v. 10). In verse 17, Paul encourages Philemon (the master) to receive Onesimus as a partner in Christ just as he would Paul himself. Paul even goes as far as to assume any debts or charges that Onesimus may have built up against Philemon (v. 18)!
Does any of Paul’s words resemble the heinous, atrocious images that we associate as Americans with slavery? Paul is encouraging social reform by appealing to the hearts of both Onesimus and Philemon. In no way is he “endorsing slavery” as skeptics suggest.
When Scripture is examined, the Christian can take confidence that neither God, nor His Word, “endorses” the heinous and atrocious act of slavery or human trafficking. We can stand on God’s Word when we oppose such practices and when we do, we will glorify God in the process.
I would have a hard time expressing how much I appreciated this book. It chronicles the correspondence between Seminary professor Dr. Gregory Boyd and his skeptical father Edward. Over the course of a couple of years, Greg Boyd corresponded with, and witnessed to, his father. This book allows the reader a glimpse into their private letters.
Like many skeptics, Edward Boyd had a negative impression of Christianity (as opposed to a positive impression of an opposing worldview); as such, he lends voice to many of the most common objections to the Christian faith. Professor Gregory Boyd skillfully, and lovingly, responds to each and every objection with a heart focused on leading his father to Christ. The end result is a tender lesson in apologetics for readers.
Here are a few of the reasons I highly recommend this book:
- Gregory Boyd is witnessing from his heart. Too often, apologetics becomes purely an academic and polemic pursuit. Apologists are often more concerned with being right rather than leading people to Christ. This book offers an example of apologetics done correctly with proper love and concern for others.
- It is honest. There is no attempt made to clean up some of the harsh language or objections offered by the older Boyd. By presenting his letters as they are written, readers are given the opportunity to get to know Edward Boyd – flaws and all. In the process of getting to know him, I found myself rooting for him to overcome his objections to Christ.
- Dr. Gregory Boyd role models patience, persistence, and love. These attributes are too often missing from apologetics.
- The Boyd’s relationship with one another is special. They are able to be honest with one another over the course of dozens of letters with no hint of hurt feelings or animosity rising to the surface. This is my weakness when engaging in apologetics. Too often I get frustrated and irritated by someone’s inability to appreciate the truth of Christ and I either get angry or give up. If Dr. Boyd experienced any such emotions he was able to disguise them well.
- The transformation in Edward is evident as moves from skepticism toward Christ.
This is one of the best books I’ve read in awhile and represents one of the best examples of practical apologetics I’ve found. I highly recommend it.
Nabeel Qureshi’s story is incredible. The first several chapters of Qureshi’s testimony details his life growing up in a devout Muslim family. The reader will learn about the Muslim faith, but perhaps more importantly, he will grow to genuinely like Qureshi’s Muslim family. Too often, we fail to see people of other faiths as individuals – or even as human, but Qureshi’s family is filled with good people. His parents were loving, responsible, and interesting. Amid this backdrop, Qureshi, an honor student, grew into an outspoken apologist for Islam.
What follows is essentially the story of Qureshi leaving his Muslim faith in favor of Christianity. It is a gripping account of a young man engaging the Quran and Muslim literature in a search for truth. There are two aspects of his story that really impacted me. First, was his Christian friend David. Despite their different faiths, the two forged a fast friendship. In that relationship, is a lesson for all wanna be Christian evangelists and apologists. David didn’t just share his faith with Nebeel, he befriended him. His evangelism came packaged in the form of a true and lasting friendship. The two men’s lives became intertwined with one another. For years, they debated and engaged one another’s faith. There’s a lesson in that for all of us when engaging others for the sake of the gospel.
Secondly, it was incredible to see the Bible through the eyes of Qureshi whose journey from Islam to Christianity wasn’t an easy one. It came at great cost:
“These are the costs Muslims must calculate when considering the gospel: losing the relationships they have built in this life, potentially losing this life it- self, and if they are wrong, losing their afterlife in paradise. It is no under- statement to say that Muslims often risk everything to embrace the cross.”
Qureshi stood to lose everything he loved for the sake of the gospel; his family, reputation, friends … yet the beauty Jesus trumped everything:
“I could not put the Bible down. I literally could not. It felt as if my heart would stop beating, perhaps implode, if I put it down. I ended up skipping the whole day of school, but I really had no choice in the matter. The Bible was my lifeline.”
To hear the words of someone encountering the truth of God’s Word for the first time touched me and reminded me why Scripture is so precious. It changes lives. Certainly, it changed Nabeel Qureshi’s life. His story is one you should read.
A few years ago a young man knocked on my door and invited me to his church. I was a little surprised, because of his young age, to discover he was the lead pastor of his church. I must confess that my initial reaction was negative. I remember thinking to myself that I could never follow a pastor as young as the man standing on my porch. I’ve often thought of that encounter and even repented a bit for my initial reaction. Scripture is rife with stories of God using the young and old alike and I’ve come to learn that, in His sovereignty, God can call and use whoever He sees fit. Perhaps I was a little jealous that such a young man had discovered His calling early in life while I was still struggling to determine my own.
But there are advantages to a pastor who has some years on him as opposed to one who is young. At the top of that list has to be an awareness of one’s dependance upon God. Age has a way of teaching us about our own limitations. As I’ve grown older, I’ve learned that nothing I’ve accomplished for the Gospel was accomplished in my own merit or in my own strength. I have developed an awareness of my own weakness and sinfulness that makes me appreciate God’s grace all the more. That same awareness should be present in a pastor. In his book, What Was I Thinking? Things I’ve Learned Since I Knew It All Steve Brown writes the following:
Did you ever think that grace (i.e., God’s unmerited favor) is attracted to sin? That’s what the apostle Paul said: “The law came in to increase the trespass, but where sin increased, grace abounded all the more” (Romans 5:20).
Older, more experienced, pastors tend to be more aware of their weaknesses and their sin and because of that awareness grace abounds. A friend recently shared stories about a rehabilitation ministry he is involved with for recovering addicts. Essentially, addicts are placed in a secluded monastery where the grace of Jesus Christ is liberally applied to their wounds. The stories that come out of this ministry are beautiful because their sins are often so great that grace is multiplied. It’s the same for a pastor who is aware of his own sin – grace is multiplied.
Age, mistakes, regret, persecution, trials, and even sin have a tendency to mature a growing Christian. James puts it this way:
“2 Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2-4, NASB).
Granted, even a young pastor can possess the kind of spiritual maturity I am writing about, but young or old, this maturity is an essential quality in a pastor. The expectations we place on our church leaders tend to get things upside down. We want our pastors to be beacons of perfection. We want them to be the most holy, most perfect, and least sinful members of our church; yet when I think about the pastors that have taught me the most I discover they are the ones that know first hand the cost of their own sin and appreciate the grace it took to place them in the pulpit. Should pastors strive to be holy and provide an example for us to follow? Absolutely. But I don’t want a pastor who has simply read about trials – I want one that knows first-hand what I’m going through and can relate to my problems. Heck, if Jesus can relate to our temptations, shouldn’t our pastors?
“15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin” (Hebrews 4:15).
Our leaders need to remember their sin and remember the grace that conquered it. The Apostle Paul, who wrote two-thirds of the New Testament penned these words:
“15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.16 Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life” (1 Timothy 1:15-16).
Paul went on to set the standards required of our pastors in 1 Timothy 3:1-7:
“3 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. 2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3 not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. 4 He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?), 6 and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. 7 And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.”
Above reproach, a one woman man, temperate, prudent, respectable, hospitable, able to teach, not addicted, gentle, peaceable, not greedy … there’s a reason these qualifications are written in the present tense. I don’t want my pastor to nurture any addictions, or to be angry, or to have a wandering eye … but if he can tell me about a time when his life failed to meet those qualifications and then tell me how Christ intervened in his life with grace … that’s the gospel! That story of redemption is going to resonate with me and give me hope … because I’m a sinner too.
I suppose I’m not arguing for physical maturity as much as I am spiritual maturity. We see pastors fall all the time. Ministries, families, and churches are far too often ripped apart because we’ve put someone in the pulpit that wasn’t spiritually mature and lacked an appreciation for the gravity of their own sin and the grace it took to conquer it. To reference Paul one last time, God’s power is made perfect in our weakness (2 Corinthians 2:9) and unless a person understands that, they have no business in the pulpit.